Ayyukan Manzon Allah ﷺ suna da kashi uku.

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

Rabon farko: ayyukan dabi'a (jibilliyah), wato ayyukan da suke cikin tsarin ɗan adam da yanayinsa wanda yake aikatawa, kamar tashi tsaye, zama, sha, da makamantansu. Babu wata takaddama cewa irin waɗannan ayyuka halal ne a gare shi ﷺ da kuma ga al'ummarsa. Rabon na biyu: ayyukan da aka tabbatar cewa na Manzon Allah ﷺ kaɗai ne, babu wanda ya raba shi da su, kamar keɓancewarsa a wajibcin sallar Witr, sallar dare (tahajjud), shawara, da bai wa matansa zaɓi (na zama tare da shi ko ya sake su), da kuma keɓancewarsa wajen haɗa yini da dare a azumi (Al-Wisaal fi Al-sawm), da makamantan waɗannan da aka tabbatar cewa keɓancewar Manzon Allah ﷺ ne. Babu wata takaddama cewa ba halal ba ne a yi koyi da Annabi ﷺ a cikin waɗannan ayyuka, domin su keɓantattun abubuwansa ne ﷺ.

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.

Ɓangare na uku: ayyukan da ba na yanayin Annabi ba ne kuma ba na keɓantattun abubuwansa ba, watau dukkan sauran ayyuka. Babu sabani cewa an umarce mu mu yi koyi da Manzon Allah ﷺ a cikinsu, kuma babu sabani cewa su hujjojin shari'a ne kamar maganganunsa da shirunsa (amincewarsa), saboda haka dole ne mu aikata bisa aikinsa domin shi ﷺ ya yi shi. Wannan saboda faɗin Allah Ta'ala: "Lalle ne, kun sami kyakkyawan misali a cikin Manzon Allah ﷺ..." Suratul Ahzab, aya ta 21, da kuma faɗinsa Ta'ala: "Ni ba abin da nake bi sai abin da aka yi wahayi zuwa gare ni..." Suratu Yunus, aya ta 15, da faɗinsa Ta'ala: "Ka ce: 'Ni ba abin da nake bi sai abin da aka yi wahayi zuwa gare ni daga Ubangijina...'" Suratul A'raf, aya ta 203. Ma'anar wannan nassi a bayyane take, a fili kuma ta fito, saboda haka ta ƙunshi dukkan ayyukan da Manzon Allah ﷺ ya yi, kamar yadda ta ƙunshi maganganunsa da shirunsa. Don haka bin Manzon Allah ﷺ a dukkan ayyukansa waɗanda ba keɓantattun abubuwansa ba ne, ba na yanayinsa ba ne, wajibi ne ga kowane Musulmi, domin Manzon Allah ﷺ ba ya bin kome sai abin da aka yi masa wahayi. Sai dai bin Manzon Allah ﷺ ba yana nufin wajibcin aikata aikin da ya aikata ba ne, a'a, yana nufin wajibcin bin sa bisa yanayin aikin. Idan aikin na wajibi ne, aikata shi wajibi ne; idan aikin na abin so ne, aikata shi abin so ne; idan aikin na mubah ne, aikata shi mubah ne. Don haka bin sa wajibi ne bisa ga nau'in aikin, kuma wannan kamar bin umarnin Manzon Allah ﷺ yake, tun da Allah Ta'ala ya ce:

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:

(…to haka waɗanda suka ƙi biyayya ga umarnin Manzon ya kiyaye, kada wani fitina ta same su, ko azaba mai raɗaɗi ta sauko musu) Suratun An-Nur, aya ta 63, wadda ke nuna wajabcin biyayya ga Manzon ﷺ a cikin abin da ya umarta, amma ba ta nuna wajabcin aikata abin da ya umarta ba, sai dai aikatawar dole ta kasance daidai da abin da ya umarta. Don haka idan ya umarta da aiki a matsayin wajibi, to aikata aikin wajibi ne, idan kuma ya umarta da aiki a matsayin abin so (mustahabbi), to aikata aikin mustahabbi ne, idan kuma ya umarta da aiki a matsayin abin halatta (mubah), to aikatawar halal ce. Haka kuma dukkan ayyukansa, dole ne a bi su, amma bisa ga irin nau'in kowane aiki.

(…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.

Game ta fannin amfani da aiki, lokacin da aikin ke nuna wajibi, da lokacin da yake nuna mustahabbi, da lokacin da yake nuna halal, akwai bayani a kan haka ta hanyar nazarin aikin: idan yana tare da alamar da ke nuna cewa aikin bayani ne ga wata magana da ta gabata, to shi bayani ne a gare mu, kamar lokacin da Manzon Allah ﷺ ya bayyana a fili cewa: "wannan bayani ne ga kaza", kamar maganarsa: "Ku yi salla kamar yadda kuke ganina ina sallah", wanda Al-Bukhari ya rubuta, da kuma maganarsa: "Ku karɓi aikin hajjinku (manasikanku) daga gare ni", wanda Ahmad ya rubuta. Ko kuma yanayin mahallin ya nuna cewa bayani ne, kamar idan akwai nassi gajere (mujmal) da ke buƙatar bayani dalla-dalla, ko kuma gaba ɗaya (`am) da ke buƙatar takamaimai, ko kuma wanda ba a ƙayyade ba da ke buƙatar iyakancewa, Manzon Allah ﷺ bai yi bayaninsa ba kafin lokacin buƙatarsa, sai ya zama wajibi a yi bayani, sai ya aikata wani aiki don yin bayani, to aikinsa ya zama bayani. Waɗannan ayyuka da ke zama bayani a gare mu, watau bayani ga wata magana da ta gabata, kamar aya ko hadisi, suna ɗaukar hukuncin abin da aka yi bayaninsa. Idan abin da aka yi bayaninsa wajibi ne, to aikata aikin wajibi ne; idan abin da aka yi bayaninsa mustahabbi ne, to aikata aikin mustahabbi ne; idan abin da aka yi bayaninsa halal ne, to aikata aikin halal ne (mubah). Idan aikin ba a haɗa shi da wani abu da ke nuna cewa bayani ne ba, ko dai a matsayin nufin korewa ko tabbatarwa, watau babu wata alama da ke tare da aikin da ke nuna cewa bayani ne ga wata magana da ta gabata, to yana buƙatar wata alama don tantance ko wajibi ne, ko mustahabbi, ko halal, domin shi a lokacin kamar buƙata ce ta aikatawa kawai, kuma yana buƙatar wata alama don tantance ko buƙata ce mai tilastawa ko mara tilastawa, ko buƙata ta zaɓi. Saboda haka, aikin da ba a haɗa shi da abin da ke nuna cewa yana bayani ne ga wani umarni da ya gabata, wannan aikin kansa yana buƙatar wata alama da za ta tabbatar da cewa aikatawarsa wajibi ce, ko abin so ne, ko kuma halal ne, kuma hukuncin aikatawarsa zai bi abin da alamar ta nuna. Sai dai idan muka yi nazari a kan ayyukan da ba a haɗa su da abin da ke nuna cewa an yi su ne domin bayani ga umarnin da ya gabata, za mu ga cewa suna da nau'i biyu: nau'i na farko shi ne wanda a cikinsa ake ganin manufar kusantar Allah Ta'ala (aikin ibada). Nau'i na biyu shi ne wanda a cikinsa ba a ganin manufar kusantar Allah Ta'ala. Game da aikin da a cikinsa kusantar Allah Ta'ala ke bayyana, aikatawarsa mandub ce, domin kasancewarsa daga cikin abubuwan da mutum zai kusanci Allah Ta'ala da su alama ce da ke nuna cewa aikatawarsa ta fi barinsa daraja, kuma kasancewar babu azaba a kan barinsa alama ce da ke nuna cewa buƙatar ba ta da ƙarfi ba. Don haka yana mandub ne, ba wajibi ba. Alama ta tabbatar da cewa buƙatar aikatawa buƙata ce mara ƙarfi, wato mandub. Game da aikin da manufar kusantar Allah Ta'ala ba ta bayyana a cikinsa ba, aikatawarsa mubah ce. Hakan ya faru ne domin kasancewar Manzon Allah ﷺ ya aikata shi yana nuna buƙata (ta aikatawa), amma kasancewar ba abu ne da mutum zai kusanci Allah Ta'ala da aikatawarsa ba, ba ya nuna cewa aikatawar ta fi barinsa daraja, sai dai yana nuna cewa aikatawa da barin sa ba su fi juna daraja ba. Idan muka haɗa wannan da nuna buƙatar, sai ya nuna cewa buƙatar tana da zaɓi tsakanin aikatawa da barin sa, kuma wannan shi ne mubah.

Wasu mutane suna cewa: aikata abin da Manzo (SAW) ya aikata wajibi ne (waajib), kuma suna samun wannan hukunci daga: Alkur'ani, Sunna, da ijma'in Sahabbai. Dangane da hujjarsu daga Al-Kitaab: Shi ne faɗin Allah Ta'ala: {Saboda haka ku yi imani da Allah da Manzonsa, Annabin Ummi, wanda yake yin imani da Allah da kalmominsa, kuma ku bi shi…} Suratul A'raaf, aya ta 158. Don haka Allah ya umarci bin Manzo (SAW), kuma hakan yana faruwa ne ta hanyar miƙa wuya ga faɗinsa da aikata kamar aikinsa, kuma umarni shi ne wajibi (wujoob), don haka aikata aikin wajibi ne. Kuma Ya ce Ta'ala: {Ka ce: In kuna son Allah, to ku bi ni, Allah zai so ku…} Suratu Aali Imraan, aya ta 31, wanda ke nuna cewa son Allah yana wajabta bi, kuma son Allah Ta'ala wajibi ne bisa ijma'i, abin da wajibi ke wajabtawa kuma wajibi ne, don haka bin Manzo wajibi ne. Haka kuma faɗinsa Ta'ala: {…Waɗanda suka saɓa umarnin Manzo, to su yi taka-tsantsan kada wani fitina ta same su, ko azaba mai raɗaɗi ta same su} Suratun Nur, aya ta 63. Don haka Ya yi gargaɗi ga saɓa umarninsa (Amr), kuma gargaɗi alama ce ta wujoob, kuma umarni ya shafi aiki kamar yadda ya shafi magana. Haka kuma faɗinsa Ta'ala: {…Kuma abin da Manzo ya ba ku, to ku karɓe shi…} Suratul Hashr, aya ta 7, karɓa a nan yana nufin riko da shi, kuma babu shakka Manzo (SAW) ya ba mu aikin da ya aikata, don haka riko da shi wajibi ne bisa wannan aya. Haka kuma faɗinsa Ta'ala: {Lallai kuna da kyakkyawan misali a cikin Manzon Allah ga wanda yake fatan (yardar) Allah da Ranar Lahira} Suratul Ahzaab, aya ta 21. A zahiri, kyakkyawan misalin yana ga wanda ya yi imani, don haka Ya haɗa shi da imani, wato… duk wanda ya yi imani da Allah da Ranar Lahira, dole ne ya riƙi Manzon Allah ﷺ a matsayin mafi kyawun misali, wato duk wanda bai riƙi Manzo a matsayin mafi kyawun misali ba, to shi ba mumini ba ne ga Allah, ba kuma ga Ranar Lahira ba, kuma wannan alama ce ta buƙata mai tsanani da hujja a kan wajibcin. Haka kuma faɗin Allah Maɗaukakin Sarki: {Ka ce: Ku yi wa Allah biyayya, ku kuma yi wa Manzo biyayya…} Suratul Nur, aya ta 54. Ya umarci a yi wa Manzo ﷺ biyayya, kuma umarni yana nuna wajibci, duk wanda ya aikata irin aikin da ya aikata domin girmama shi, to shi mai biyayya ne gare shi, saboda haka aikata wannan aikin wajibi ne. Haka kuma faɗin Allah Ta'ala: {Sa'addan Zaid ya kammala buƙatarsa da ita (ya sake ta), sai muka aurar da ita gare ka…} Suratul Ahzab, aya ta 37. Don haka Ya sanya aikinsa ya zama shari'a da ya zama tilas a bi ta, wanda hakan ke nuna cewa wajibi ne a bi aikinsa.

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.

Dangane da hujjarsu daga Sunnah: An rawaito cewa Sahabbai (Allah Ya yarda da su) sun cire takalmansu a cikin salla lokacin da Manzon Allah (SAW) ya cire nasa takalman, don haka suka fahimci cewa bin aikin Manzon Allah wajibi ne, kuma Annabi (SAW) ya amince da su, sannan ya bayyana musu dalilin (illah) na yin hakan shi kaɗai. Abu Sa'eed ya rawaito cewa: "Annabi (SAW) ya yi salla sannan ya cire takalmansa, sai mutane suka cire nasu takalman. Sa'annan da ya gama sai ya ce: Me ya sa kuka cire takalmanku? Suka ce: Ya Rasulullah, mun ga kana cire naka, sai muka cire namu. Sai ya ce: Jibrilu ya zo mini ya gaya mini cewa akwai najasa a cikinsu." Ahmad ne ya tattara shi. Haka kuma abin da aka rawaito cewa ya umarce su da raba Hajji da Umra, amma shi bai raba ba, sai suka ce masa: "Ka umarce mu da raba Hajji, amma kai ba ka raba ba." Don haka suka fahimci cewa hukuncinsu kamar nasa yake, Annabi kuwa bai yi musu inkari ba a fahimtarsu, amma ya bayyana musu uzurinsa, wato kasancewar yana tare da hadaya. Haka kuma an rawaito cewa ya hana Wisaal (haɗa yini da dare a azumi), amma shi ya yi haɗi, sai suka ce masa: "Ka hana mu wisaal, kai kuma ka yi." Sai ya ce: "Ni ba kamar ku nake ba, ina tare da Ubangijina, Yana ciyar da ni, Yana shayar da ni." Ahmad ne ya tattara shi. Don haka ya amince da fahimtarsu cewa suna tare da shi a hukunci, amma ya bayyana musu wani uzuri da ya kebanta da shi. Haka kuma abin da Muslim ya tattara daga Umar ɗan Abi Salama, cewa ya tambayi Manzon Allah (SAW): "Ya Manzon Allah, mutum zai iya sumbata yana azumi?" Sai Manzon Allah (SAW) ya ce masa: "Ka tambayi wannan," yana nufin Ummu Salama. Sai ta gaya masa cewa Manzon Allah (SAW) yana yin hakan. Idan ba a bin ayyukansa ba, da ba zai da wata ma'ana. Haka kuma abin da aka riwaya daga gare Shi (SAW) game da wanke kai a cikin tsarkake jiki bayan janaba (Ghasl al-janaabah), inda ya ce: "Ni kuwa ina zuba hannaye uku a kaina," wanda Al-Nasa'i ya tattara, kuma wannan amsa ce da aka bayar lokacin da mutane suka yi jayayya da shi (SAW) game da Ghasl al-janaabah. Haka kuma abin da Bukhari ya riwaya, cewa Manzon Allah (SAW) ya umarci Sahabbai su fita daga cikin ihrami ta hanyar aske gashi da yanka hadaya, amma suka tsaya (ba su amsa ba), sai ya koka wa Umm Salama, sai ta shawarce shi ya fita ya yanka ya aske gashinsa, sai ya yi haka, sannan suka yanka suka aske gashinsu. Ba zai kasance haka ba sai dai dole a bi aikinsa. Game da ijma'i kuwa, hakan ya faru ne saboda Sahabbai sun yi jayayya game da wajabcin wanka bayan jima'i ba tare da fitar maniyyi ba. Sai aka isar musu aikin Manzon Allah (SAW) wanda Aisha (RA) ta riwaya tana cewa: "Ni da Manzon Allah (SAW) mun yi shi, sannan muka yi wanka," sai suka yarda (suka yi ijma'i) cewa wajibi ne. Tirmizi, Ibn Majah da Ahmad ne suka tattara wannan. Haka kuma abin da aka riwaya cewa Umar (RA) yana cewa yayin da yake sumbatar Dutsen Baƙi: "Lallai na sani kai dutse ne, ba ka iya cutarwa ko amfanarwa, kuma da ban ga Annabi (SAW) yana sumbatarka ba, ba zan sumbace ka ba," Bukhari ne ya tattara wannan. Wannan abu ya shahara a tsakanin Sahabbai ba tare da musu ba, don haka ya zama ijma'i ne a bi aikinsa (SAW).

Duk hujjojin da aka kawo a kan haka ana iya takaita su ga wani abu guda daya, wato: akwai banbanci tsakanin bin abu da aikata shi. Ma'ana, akwai banbanci tsakanin bin Manzon Allah (SAW) wajen aikata abin da Manzon Allah ya aikata. Bin Manzon Allah wajibi ne, babu sabani a kan haka. Amma aikata aikin da dole ne a bi Manzon Allah (SAW) a cikinsa yana bambanta gwargwadon irin aikin. Idan aikin mubaaha ne, to bin sa a cikinsa bin abin halal ne, watau zabi ne tsakanin aikatawa ko barinsa. Wannan ita ce bin Manzon Allah a wannan yanayin. Amma idan mutum ya lazimta wa kansa aikata shi, ya sanya shi wajibi (a kan wasu), to ba zai zama mabiyin Manzon Allah ba, sai dai ya sabawa Manzon Allah. Domin bin Manzon Allah yana faruwa ne ta hanyar aikata aikin bisa ga irinsa: idan ya zo a matsayin wajibi, to aikatawarsa wajibi ce; idan ya zo a matsayin mustahabbi, to aikatawarsa mustahabbi ce, kuma mutum ba zai yi zunubi ba idan ya bari; idan ya zo a matsayin mubaaha, to aikatawarsa mubaaha ce. Don haka mutum yana bin Manzon Allah ta hanyar aiki bisa ga irin aikin, kuma idan ya saba haka, ba zai zama mabiyi ba. Dukkan hujjojin da suka gabata an yi su ne domin bin Manzon Allah, ba domin aikata aikin ba. Saboda haka ba su zama hujja mai kyau ba cewa aikata aikin da Manzon Allah (SAW) ya yi wajibi ne, kuma fahimtar da ake yi cewa wajibi ne ba ta inganta ba. Haka lamarin yake da umarni (Al-Amr). Umarni ba wajibi ba ne, kuma ba duk abin da Allah Ta'ala ya umarta ba ne wajibi, sai dai yana bambanta gwargwadon alamun da ke nuna haka. Abin da Ya umarta na iya zama wajibi, ko mustahabbi, ko kuma mubaaha. Wajibcin da ke tattare da umarni shi ne biyayya ga umarnin, ba aikata abin da Ya umarta kawai ba, kuma biyayya ga umarni na iya kasancewa ne kawai bisa ga abin da Allah Ta'ala ya umarta. Saboda haka, idan Ya umarce shi a matsayin wajibi (wujoob), to aikata shi wajibi ne (waajib); idan kuma Ya umarce shi a matsayin mustahabbi (nadb), to aikata shi mandoob ne; idan kuma Ya umarce shi a matsayin halal (ibaahah), to aikata shi mubaah ne. Kuma mayar da mubaah ya zama wajibi ba biyayya ga wanda ya umarta ba ce, a'a, sabawa da abin da ya umarta ce; haka ma bin ayyukan Manzon Allah ﷺ, sai dai kawai daidai da yadda aikin ya zo.

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.

Wasu mutane suna cewa: aikata abin da Manzo ya aikata mandoob ne, kuma suna fahimtar hakan daga faɗin Allah Ta'ala: {Lalle ne, a cikin Manzon Allah ﷺ akwai kyakkyawan misali a gare ku, ga wanda yake fatan (yardar) Allah da Ranar Lahira, kuma yana yawan ambaton Allah.} Suratul Al-Ahzaab, aya ta 21. Don haka, kasancewar an siffanta (uswah) misali da (hasanah) kyakkyawa, hakan yana nuna fifita aikata shi, kuma wajibci ba ya tabbata saboda ya saɓa wa ka'ida (asl). Haka kuma saboda faɗinsa: (a gare ku), bai ce: (a kanku) ba, don haka an ƙayyade fifiko.

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.

Amsar wannan tambaya ita ce cewa abin da ake nufi da koyi da aikinsa shi ne mu aikata aikin yadda ya aikata shi (SWT), amma idan ya yi sallar wajibi mu kuma muka yi ta a matsayin nafila, ko akasin haka, to ba zai zama koyi da shi ba, domin koyi shi ne aikata aikin yadda ya aikata shi, kuma wannan wajibi ne ba mandub ba. Game da faɗinsa: (mai kyau) siffa ce ga uswah, wato kyakkyawan koyi, kuma wannan ba hujja ba ce a kan fifiko. Koyi wajibi ne kamar yadda ayar ta nuna, saboda faɗin Allah Maɗaukakin Sarki: "Lallai kuna da kyakkyawan abin koyi a cikin Manzon Allah ga wanda yake fatan (yardar) Allah da Ranar Lahira …" (Suratul Ahzab: 21), wannan alama ce da ke nuna wajibcin koyi. Sai dai koyi a nan ba yana nufin wajibcin aikata aikin ba, illa wajibcin bin sa. Kuma tun da ba a iya sanin ko aikinsa wajibi ne, mandub ne ko mubah sai ta hanyar alama; aikatawar ba za ta zama wajibi ba sai an tabbatar da alama cewa wajibi ne, don haka ayar tana nuna bin sa, ba tana nuna aikata aikin ba, saboda haka ba ta da wata ma'ana da ke nuna cewa aikata aikin mandub ne.

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 (mandoob), and their evidence for this is that his action cannot be haram, nor can it be makruh, because it is originally negated, and apparently it is different, because if committing the haram and the makruh rarely occurs by the rightful individual Muslims, then how could it occur by the most honorable Muslim? So the action can be either wajib, mandoob, or mubaah. And since obligation (wujoob) and preference (nadb) are originally negated, because the lifting of blame for acting or refraining is affirmed, and the addition of wujoob and nadb is not proven without evidence, and they do not exist, what remains is ibaahah. The answer to that is: if drawing closer to Allah Ta'ala does not appear in the abstract (not a clarifier) action of the Messenger ﷺ, then it is mubaah, because the absence of anything by which the servant can draw closer to Allah through it is an indication (qareenah) that imitating the Messenger ﷺ in it is not requested. And since the Messenger ﷺ did it, that 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 qareenah determines whether it is wajib or mandoob. Accordingly, limiting the denotation of the actions of the Messenger ﷺ to: wajib, mandoob, or mubaah, and that they do not denote haram or makruh, is correct; but limiting their denotation to ibaahah (permissibility) is wrong, because the qareenah is the evidence for wujoob or nadb (preference), and it exists in an action in which the aim of drawing closer to Allah Ta'ala appears, so it is mandoob, and if a qareenah that denotes 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.

Daga dukkan abin da ya gabata a bayyane yake cewa ayyukan Manzon Allah ﷺ ba sa nuna wajibci, ba sa nuna mustahabbi, ba sa nuna halascin aikatawa, illa dai suna nuna buƙatar aiki. Qarina ita ce take tantance ko aikin wajibi ne, ko mandubi ne, ko mubahi ne. Wannan kuwa a kan ayyukan da ba su zo a matsayin bayani ga wani umarni da ya gabata ba. Amma ayyukan da suka zo a matsayin bayani ga wani umarni da ya gabata, suna bin abin da aka bayyana, ko wajibi ne, ko mandubi ne, ko mubahi ne.

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.

Ayyukan da Manzon Allah (SAW) ya yi, waɗanda ba su zama bayani ga wani nassi da ya gabata ba, kuma babu dalili da ya tabbatar da cewa su ne daga cikin kebantattun abubuwansa, kuma mun san nau'insu ko dai wajibi ne, ko mustahabbi, ko mubah, ko dai ta bayaninsa a gare mu ko kuma ta wata hujja, watau qareenah (alama), koyi da shi a cikin irin waɗannan ayyuka wajibi ne, watau bin sa farilla ce. Hujjar haka ita ce nassi da ijma'in Sahabbai. Dangane da nassi, akwai maganar Allah Ta'ala: "To, lokacin da Zaid ya saki matarsa, sai Muka aurar da ita gare ka, domin ba za a sami laifi ga Muminai game da auren matan 'ya'yan riƙonsu ba, idan sun saki matan tasu…" (Suratul Ahzaab, 37). Idan kuma ba a koyi da shi a aikinsa ba, kuma ba a bi shi ba, to ayar ba za ta da wata ma'ana ba. Haka kuma maganar Allah Ta'ala: "Ka ce: Idan kuna son Allah, to ku bi ni, Allah zai so ku…" (Suratu Ali Imran, 31). Shaidar wannan ita ce, Allah ya sanya bin Sa'ilin wajibi ne domin ƙaunar Allah ta wajibi, kuma tun da bin sa wajibi ne, to rashinsa yana nufin rashin ƙaunar (Allah) ta wajibi, kuma wannan an hana shi bai ɗaya. Wannan saboda bin Manzo sharaɗi ne na tabbatar da ƙaunar Allah, idan sharaɗin (wato bin sa) bai faru ba, to abin da ya dogara da shi (wato tabbatar da ƙaunar Allah) ba zai faru ba, kuma tun da son Allah wajibi ne, to bin Manzo wajibi ne. Haka kuma maganar Allah Ta'ala: "Lallai kun sami a cikin Manzon Allah (abin koyi) kyakkyawan koyi ga wanda yake fatan Allah da Ranar Lahira…" (Suratul Ahzaab, 21). Hujjar a nan ita ce, Allah Ta'ala ya sanya koyi da Annabi (SAW) daga cikin abubuwan da ake buƙata na fatan samun Allah da Ranar Lahira, kuma rashin koyi yana nufin rashin abin da ya wajabta shi, watau fatan Allah da Ranar Lahira, kuma wannan kafirci ne. Wannan yana nuni da wajabcin bin malami (taqlid).

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.

Dangane da ijma'in Sahabbai, hakan ne saboda Sahabbai sun kasance suna komawa ga ayyukansa baki ɗaya, kamar yadda suke komawa gare shi ﷺ wajen sumbantar Hajarul Aswad, da halascin sumbata a lokacin da yake azumi, da sauran abubuwa masu yawa da ba za a iya ƙidayawa ba.

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.

Bahaushe fassarar: Don haka waɗannan dalilai sun isa su tabbatar da wajabcin koyi. Kuma koyi shi ne yin aiki kamar aikinsa. Don haka koyi a aiki shi ne: yin aiki kamar aikinsa, daidai da yanayinsa, kuma saboda aikinsa. Furucin: "Kamar aikinsa" ƙayyadaddun farko ne, domin babu koyi idan siffofin ayyukan sun bambanta. Furucin: "Daidai da yanayinsa" ƙayyadaddun na biyu ne, domin yana nufin raba manufa da niyyar aikin, domin babu koyi idan ayyukan biyu (aikin Manzon ﷺ da aikin mai koyi) sun bambanta, idan ɗayansu wajibi ne ɗayan kuma ba wajibi ba, ko da suna da siffa ɗaya. Furucin: "Saboda aikinsa" ƙayyadaddun na uku ne, domin idan ayyukan mutane biyu sun zama iri ɗaya a siffa da yanayi, amma babu ɗayansu da ya yi aikin saboda ɗayan ya yi shi. Misali, yarjejeniyar wasu mutane su yi sallar Zuhur, ko su yi azumin watan Ramadan, suna amsa umarnin Allah Ta'ala; ba mu ce: suna koyi da juna ba. Saboda haka, idan aikinsa ya faru a wani wuri ko lokaci na musamman, to wurin ko lokacin ba su da wani tasiri a cikin bin sa da koyi da shi ﷺ, ko aikin ya faru akai-akai ko bai faru akai-akai ba, sai dai idan dalili ya nuna cewa ibadar ta keɓanta da wani wuri ko lokaci, kamar keɓe Hajji da Arafat, keɓe sallolin da lokutansu, da keɓe azumi da watan Ramadan. Wannan shi ne koyi. Saboda haka idan Manzon ﷺ ya yi aiki a matsayin mandub, mu kuma muka yi shi a matsayin wajibi, to aikinmu ba koyi ba ne, a'a, take umarnin Manzon ﷺ ne, kuma hakan haram ne. Don haka ta'assi (koyi) shi ne mu yi kamar aikinsa ﷺ, daidai da yanayinsa, kuma saboda aikinsa. Domin koyi da aikinsa, dole ne a cika waɗannan sharuɗɗa uku.

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.