Tun da wajabcin koyi da Manzo (SAW) ya tabbata, kuma sharadin koyi shi ne a aikata irin abin da ya aikata, to sanin hanyar (yanayin) aikinsa yana cikin sharuddan ci gaba da koyin. Saboda haka wajibi ne a san hanyoyin da za a iya sanin yanayin aikinsa, domin a aikata aikin bisa yanayin da ya aikata shi a kai, watau wajib, mandub, ko mubah. Amma aikinsa wanda ba mai bayyana wani umarni da ya gabata ba ne, a bayyane yake cewa sanin yanayin aikin ta hanyar sanin aikin kansa yake: idan aikin na irin abin da mutum zai kusanci Allah Ta'ala ta hanyar aikata shi ne, to mandub ne; idan kuma ba irin abin da ake kusanta ta hanyarsa ba ne, to mubah ne. Amma aikinsa wanda yake mai bayyana wani umarni da ya gabata, yana iyakance ne ga wajibci (wujub), fifiko (nadb), ko halascewa (ibahah), don haka akwai hanyoyi guda huɗu na sanin yanayin (alkiblar) aikinsa: 1- Hanyar da ta ƙunshi dukkan yanayin nan uku. 2- Hanyar sanin wajib.

Since the obligation of imitating the Messenger (SAW) is proven, and that the condition of the imitation is that the same like His action should be acted, then the ('ilm) knowledge of the direction (quality) of His action is one of the conditions for the carrying on. Therefore it is inevitable to know the ways by which the quality of His action can be known, in order that the action will be performed in accordance with the quality that He performed it as, i.e. waajib, mandoob, or mubaah. As for His action that is not a clarifier for a previous address, it is apparent that knowing the quality of the action is by knowing the selfsame action, if it is of that which one can get closer (to Allah Ta'ala) by performing it, then it is the mandoob, and if it is not of that which one can get closer by performing it, then it is the mubaah. As for His action which is a clarifier for a previous address, it is limited to the obligation (wujoob), preference (nadb), or the permissibility (ibaahah), so there are four ways to know the (direction) quality of His action: 1- The way that includes the three (directions/qualities). 2- The way of knowing the waajib.

3- Hanyar sanin mandoob.

3- The way of knowing the mandoob.

4- Hanyar sanin mubaah.

4- The way of knowing the mubaah.

1- Hanyar da ta hada ukun nan, tana da abubuwa hudu: daya daga cikinsu shi ne ta hanyar ambato, watau Annabi (ﷺ) ya ambaci wajabcin aikin, ko fifikonsa, ko halaccinsa, watau ta hanyar cewa: wannan aiki wajibi ne, ko mustahabbi ne, ko mubah ne.

1- The way that includes the three, it is of four things: one of them is by mentioning, i.e. the Prophet (SAW) mentions the obligation, the preference, or the permissibility of the action, i.e. by saying: this action is waajib, or mandoob, or mubaah.

Abu na biyu shi ne daidaitawa: wato lokacin da Annabi (SAW) ya daidaita wani aiki da wani aiki wanda ke da sanannen hukunci, ta hanyar yin aiki sannan ya ce: wannan aiki yana kama da ko daidai da wancan aikin da yake da sanannen hukunci, don haka hakan yana nuna hukuncin aikin, ko menene shi. Abu na uku shi ne: ta hanyar sanin cewa aikinsa biyayya ce ga wata aya da ke tabbatar da ɗaya daga cikin hukunce-hukunce uku, misali idan aka sani cewa wani aiki biyayya ce ga wata aya da ke nuna wajibci, to idan ya daidaita shi da wani aiki, sai ya zama sananne cewa shi ma wajibi ne, haka kuma za a ce a cikin fifiko da halascin aiki.

The second thing is the equality: that is when the Prophet (SAW) equalizes an action to another action which has a known (direction) quality, by performing an action then saying: this action is like or equal to that so and so action which has a known quality, so that shows the quality of the action what ever it is. The third thing is: by knowing that His action is adherence to an Aayah that determines one of the three verdicts, like if it is known that a certain action was adherence to an Aayah which denotes the obligation as an example, so if He equalized it to another action, then it becomes known that it is waajib too, and the same would be said in the preference and the permissibility.

Abu na huɗu shi ne: ta hanyar sanin cewa aikinsa bayani ne ga ayar da take mujmal (gajere, a taƙaice) wadda ke nuna ɗaya daga cikin hukunce-hukuncen shari'a. Idan ta nuna halaccin wani abu da aka taƙaita, ko fifiko, ko wajabcin sa, sannan Manzon Allah ﷺ ya bayyana shi ta hanyar aikinsa, to aikinsa zai zama mubaah, ko mandub, ko fardh, saboda abin da ke bayyanawa yana kama da abin da ake bayyanawa, kamar faɗar Allah Ta'ala: {Ku tsayar da salla} Suratul Baqara, aya ta 43, sannan ya ce yayin da yake yin ta: "Ku yi salla kamar yadda kuke ganina ina sallah", wanda Al-Bukhari ya tattara, haka kuma a ayyukan Hajji (manasik)… da sauransu. 2- Hanyar sanin wajibi, tana da abubuwa uku. Na farko: alamomin da ke nuna cewa abu wajibi ne, kamar kiran sallah (azan) da iqama (kiran tsayar da sallah), su alamomi ne na wajabcin sallah.

The forth thing is: by knowing that His action is a clarifier for a summed up (mujmal) Aayah which denotes one of the verdicts, so if it denotes the permissibility, or the preference, or the obligation of a summed up matter, then the Messenger (SAW) clarified it by His action, then His action would be mubaah, or mandoob, or fardh, because the clarifier is like the clarified matter, like the saying of Allah Ta'ala: .. {And do establish the prayer…) 43 Surat Al-Baqarah, He (SAW) said while performing it: Do pray as you see me praying" compiled by Al-Bukhari, and the same in the Hajj (manaasik) rituals…and so on. 2- The way of knowing the waajib, it is of three things: The first: the signs that show that the thing is waajib, like the azthaan (call to prayer) and the iqaamah (call to establish the prayer), they are signs for the obligation of the prayer.

Na biyu: idan aikin da aka yi shi ne cika wani alkawarin nazari (nazthr) da ya yi, tunda cika nazari wajibi ne, kamar yadda ya ce: idan maƙiyi ya sha kashi, to wajibi ne a gare ni ga Allah Ta'ala in yi azumi gobe, sai ya yi azumin washegari bayan an ci maƙiyi, don haka hakan yana nuna cewa wajibi ne.

The second: if the performance of the action being fulfillment of a vow (nazthr) He made, since fulfilling the nazthr is waajib, as if He says: if the enemy got defeated, then it is my duty to Allah Ta'ala that I fast tomorrow, then He fasted the morrow after the defeat, so that shows that it is waajib.

Na uku: aikin da ake hana shi idan ba wajibi ba ne, kamar rukū'i biyu na ƙarin a sallar kusufi; wannan saboda ƙara rukun aiki da gangan yana ɓata sallar, don haka idan ba wajibi ba ne da ya kasance an hana shi. Rukū'i na biyu a sallar kusufi ƙari ne, kuma yana ɓata sallar ta al'ada, amma kasancewar Manzon Allah ﷺ ne ya yi shi yana nufin fardh ne (a sallar kusufi). Halascin rukū'i na biyu ba zai iya zama mandūb ko mubāh a wannan sallar ba, domin rukū'i na farko wajibi ne; maimaitawarsa tana nuna cewa wanda aka maimaita wajibi ne, tunda maimaitawa ce ta wajibi, kamar sujjada ta biyu. Amma sujjadar sahu (na mantuwa) da sujjadar tilawa a cikin sallah da sauran wurare, ba maimaitawa ba ne, domin hujjar magana tare da aikin tana nuna cewa mandūb ne, don haka suna da hujjar nadb (so/ƙarfafawa). Dangane da ɗaga hannu a jere a sallar idi, wannan ba ƙara rukun aiki ba ne da gangan, bugu da ƙari, ɗaga hannu motsi ne kuma ba ya ɓata sallah. Saboda haka, aikin da ke nuna wajibci aiki ne wanda idan ba wajibi ba ne, da an hana shi, watau idan ba fardh ba ne, da an umarce mu da kauracewa shi.

The third: being the action forbidden if it is not waajib, like the two extra ruku' (kneeling) in the eclipse prayer; that is because adding a practical pillar deliberately abolishes the prayer, so if they are not waajib they would have been forbidden. The second ruku' in the eclipse prayer is additional, and it abolishes the (normal) prayer, but being performed by the Messenger means it is fardh (in the eclipse prayer). The legitimacy of the second ruku' cannot be of the mandoob or the mubaah in this particular prayer, because the first ruku' is waajib; its repetition shows that the repeated one is waajib, since it is a repetition of a waajib, like the second sujood (prostration). As for the inattentiveness sujood (al-sahoo) and the recitation sujood (al-tilaawah) in the prayer and others, they are not repetition because the verbal daleel beside the action show that they are mandoob, so they have a daleel for the nadb (preference). And as for lifting up the hands successively in the feast ('eid) prayer, that is not adding a pillar deliberately, moreover, lifting up the hands is a movement and it does not abolish the prayer. Accordingly the action that denotes the obligation is an action that whish if it is not waajib; it would be forbidden, i.e. if it is not fardh; we would be ordered to abstain from it.

3- Ma'anar sanin mandoob yana da abubuwa biyu. Na farko: aikin ya kasance an yi shi da niyyar kusantar Allah Ta'ala, kuma babu wata alama ta ƙari da ke nuna asalin kusancin, watau babu wata alama da ke ƙayyade wajibci ko halascin aikin, domin wajibci an fara kawar da shi, kuma saboda kusanci ne; yana kawar da halascin, don haka sai nadb (so/shawara) ya tabbata. Na biyu: idan aikin an yi shi ne a matsayin qadhaa' (rama) na wani mandoob, to shi ma zai zama mandoob, domin rama yana kama da aikin asali (adaa'). Kuma ba daidai ba ne a ce: idan mutum ya yi barci duk lokacin; adaa' (na sallah) ba ya wajaba a kansa da wajibcin qadhaa', don haka ba za a ce haka ba, domin adaa' a wannan yanayi ya zama wajib a kansa saboda faruwar sabab (dalilin) wajibcin a haƙƙinsa.

3- The way of knowing the mandoob is of two things: The first of them: is that the action has been performed with the intention of getting nearer to Allah Ta'ala, and it is abstracted from any additional indication to the origin of the nearness, i.e. it is abstracted from any indication that specifies the obligation or the permissibility, because the obligation is originally negated, and because it is for the nearness; it negates the permissibility, so the nadb (preference) gets determined. The second of them: if the action was performed as a making up (qadhaa') for a mandoob, then it will be mandoob too, since the making up resembles the original performance (adaa'). And it is not correct to say: if one slept the whole time; the adaa' (of the prayers) is not obligatory upon him with the obligation of the qadhaa', it should not be said so, because the adaa' in this situation became obligatory upon him by the occurrence of the cause (sabab) of the obligation in his right.

4- Hanyar sanin abin mubaah tana da abubuwa biyu:

4- The way of knowing the mubaah is of two things:

Na farko: Idan Manzon Allah (SAW) ya ci gaba da yin wani aiki sannan ya daina shi ba tare da an soke hukuncinsa ba, to cikakken barinsa abin da yake yi akai-akai yana nuna buƙata ta zaɓi, kuma wannan shi ne mubaah, don haka hujja ce ta halaccin (ibaahah).

The first: If the Messenger (SAW) continued to do an action then He quitted it without abrogation. His complete quitting of what He used to do continuously, it denotes the optional request, and this is the mubaah, so it is a daleel of the permissibility (ibaahah).

Na biyu: Idan Manzo ya aikata wani aiki wanda babu wata alama ta kowane abu (ta alkibla ko ta sifa) a cikinsa, kuma tunda Manzo ba ya aikata abin haramtacce ko abin ƙi, kuma tunda wajibi da abin so a asali an ƙaryata su, to wannan aiki mubaah ne.

The second: If the Messenger performs an action which has no sign of any thing (direction or quality), and since the Messenger does not do a forbidden or hated (action), and since the obligation and the preferable are originally negated, so that action is mubaah.