Ya ƙunshi maganganun Annabi ﷺ a kan kowane batu, misali: "Wanda ya yi ha'inci ba ya cikinmu." (Ahmad)

Consists of the sayings of the Prophet (saw) on any subject, for example: “He who cheats is not one of us.” (Ahmad)

Ya ƙunshi amincewar Annabi ﷺ. Idan wani abu aka yi a gaban sa ﷺ, ba kuma ya ƙi shi ba, to ana ɗaukar sa a matsayin amincewa. Misali, Annabi ﷺ ya amince da yadda mata suke yin salla a masallaci; a raba su da maza, amma a cikin ɗaki ɗaya.

Consists of the approval of the Prophet (saw). If something was done in front of him (saw) and he (saw) didn‟t disapprove it, then it is considered an approval. As an example, the Prophet (saw) approved the way women prayed in the mosque; separate from the men, but in the same room.

Ya ƙunshi ayyuka da al'adu na Annabi ﷺ, kamar yadda yake yin salla ko aikin Hajji.

Consists of the Prophet (saw)‟s deeds and practices, such as the way he (saw) used to pray or perform Hajj.

Waɗannan sakin layi suna magana ne game da ayyukan Annabi ﷺ da tasirinsu na shari'a. Ayyukan Manzon Allah ﷺ za a iya raba su kashi uku. Kashi na farko shi ne waɗancan ayyuka da suka kasance na halitta a gare shi a matsayinsa na ɗan adam; na biyu, ayyuka da suka kasance na musamman a gare shi a matsayinsa na Annabi ﷺ; na uku kuma, ayyuka masu tasirin shari'a.

The following paragraphs address the actions of the Prophet (saw) and their legislative impact. The actions of the Messenger (saw) can be divided into three parts. The first section consists of those actions, which were natural to him as a human being, secondly, actions, which were specific to him as a Prophet (saw), and thirdly, actions, which carry legislative impact.

Waɗannan ayyuka sun haɗa da yadda ya tsaya, ya zauna, ya ci ko ya sha. Misali, an ruwaito cewa lokacin da Annabi ﷺ yake tafiya kuma yana son juya kansa zuwa wata hanya, sai ya juya dukan jikinsa. Irin wannan aiki ba shi da tasirin shari'a, sai dai a wasu lokuta na musamman idan ya ƙarfafa yin wani aiki na musamman. To a lokacin irin wannan aiki zai zama Mandub.

These actions include the way he stood, sat, ate or drank. For example it is reported that when he (saw) walked and wanted to turn his head to another direction, he (saw) would turn his entire body. This type of action has no legislative impact, except in certain cases when he (saw) recommended doing a particular action. Then such an action would be considered Mandub.

Misali, akwai wani Hadisi da ke umurtar wani Sahabi ya ci da hannunsa na dama, wanda hakan ke canza aikin daga rukunin Mubah (abin da aka halatta), zuwa rukunin Mandub (abin da aka so a yi). Haka kuma Sunnah ba ta shiga cikin ilimi na musamman da na fasaha, kamar magani da noma, saboda ba a ganin hakan a matsayin wani ɓangare na aikin Annabta ﷺ.

For example, there is a Hadith telling a Sahabi to eat with his right hand, which shifts the action, initially falling under a Mubah (permissible) category, to a Mandub (recommended) category. The Sunnah also excludes specialised and technical knowledge, such as medicine and agriculture because it is not held to be part of the function of Prophethood.

Allah (SWT) ya aiko Manzon Allah ﷺ da hukunce-hukuncen da suka keɓanta da shi ﷺ kaɗai. Daga cikin misalan waɗannan hukunce-hukuncen akwai:

Allah (swt) has sent the Messenger (saw) with rules that are specifically related to him (saw) only. Some examples of these rules are:

An Annabi ﷺ an umarce shi da yin sallar Tahajjud da sallar Ishraq a matsayin farilla a kansa ﷺ.

• He (saw) was ordered to pray the Tahajjud and the Ishraq Salah as Fard on him (saw).

• An halatta wa Manzon Allah ﷺ ya ci gaba da azuminsa har zuwa cikin dare.

• He (saw) was allowed to continue his (saw) fasting into the night.

• Aure-aurensa na Manzon Allah ﷺ ba sai an sanya sadaki (Mahr) a cikin kwangilar auren ba.

• His (saw) marriage contracts did not have to include a dowry (Mahr).

• Matansa ta ﷺ ba su iya sake aure.

• His (saw) wives could not remarry.

An Ya halatta masa (ﷺ) ya auri fiye da mata huɗu a lokaci guda.

• He (saw) was allowed to marry more than four wives at a time.

Duk wanda ya aikata kowane daga cikin waɗannan ayyuka yana yin zunubi, domin waɗannan ayyuka an keɓe su ne ga Annabi ﷺ kaɗai.

Whoever performs any of these actions is sinning because these actions are exclusively for the Prophet (saw).

Nau'o'in ayyuka, waɗanda ke da sakamakon shari'a, nau'i uku ne:

The kinds of actions, which carry legislative consequences, are of three types:

Idan bayanin ya kasance ga wata doka ko nassi da yake wajibi ne, to bayanin ma yana zama wajibi. Idan bayanin ya kasance ga wata doka da take mandub ce, to bayanin ma yana zama mandub. Gabaɗaya, bayanin yana samun matsayi iri ɗaya da dokar. Wasu misalai za su bayyana wannan ka'ida.

If this explanation was for a rule or text that was obligatory, then the explanation also becomes obligatory. If the explanation was for a rule that was Mandub, then the explanation also becomes Mandub. Generally speaking, the explanation takes the same status as the rule. Some examples will clarify this principle.

Alkur'ani ya wajabta kafa Salla. Duk wani bayani na yadda Manzon Allah ﷺ ya yi Salla shi ma saboda haka wajibi ne. Misali, ya kan karanta Suratul Fatiha yana tsaye, kuma ya kan karanta Surar a cikin kowace raka'a. Sai dai ga mutanen da aka keɓe saboda nakasar jiki, dole ne a karanta Suratul Fatiha tsaye a cikin sallolin farilla.

The Qur‟an obligates the establishment of the Salah. Any explanation of performing the Salah by the Messenger (saw) is thus also an obligation. For example, he (saw) recited Surah Fatihah while standing and always recited the Surah during each Rakah. Except for people who are excused due to physical disabilities, reciting Surah Fatihah must be done while standing in Fard prayers.

Allah (SWT) ya umurci Manzon Allah ﷺ ya yi wa mutane hukunci da abin da aka saukar masa. Saboda haka, hanyar da Manzon Allah ﷺ ya bi wajen yi wa mutane hukunci (ta Musulunci) wajibi ne. Wasu suna cewa Manzon Allah ﷺ bai bar cikakken bayani game da hukunci ba, sai dai ya bar tsararrun ka'idoji gabaɗaya, kuma an bar wa hankalinmu ya ƙirƙiro sababbin hanyoyin yin hukunci. Musulmai da yawa sun yarda da wannan ra'ayi, kuma suna amfani da dimokuraɗiyya da tsarin majalisa wajen mulkin Musulmi.

Allah (swt) ordered the Messenger (saw) to rule the people with what was revealed to him (saw). Thus, the way the Messenger (saw) ruled the people (by Islam) is an obligation. Some argue that the Messenger (saw) did not leave details about the ruling, rather he (saw) left general outlines, and that it is left to our intellect to innovate and initiate new forms of ruling. Many Muslims believe this point and are using democracy and parliamentary processes to rule the Muslims.

Duk da haka, tun da duk umarnin da aka yi wa Manzon Allah (saw) shi ma ana yi wa dukkan Musulmi ne, to umarnin yin hukunci da abin da Allah ya saukar ma umarni ne ga dukkan Musulmi. Alkur'ani ya gargaɗe mu cewa waɗanda ba sa yin hukunci da Musulunci za su zama Zalumai, Fasiqai ko Kafirai.7

However, since any order that is addressed to the Messenger (saw) is also addressed to all Muslims, the order to rule by the revelation is an order to all Muslims. The Qur‟an warns us that those who do not rule by Islam are Zalim, Fasiq or Kafirs.7

Misalan irin waɗannan ayyuka sun haɗa da yin azumin kwana shida a watan Shawwal, yin zikiri na musamman a lokuta na musamman, da yin sallar nafila (sunnah).

Examples of such actions are fasting 6 days during the month of Shawwal, making special Dhikr on occasions, and praying Sunnah Salah.

Bin Uswah (misali) na Manzon Allah (ﷺ) yana nufin aikata aikin kamar yadda shi (ﷺ) ya aikata shi. Saboda haka, idan ya aikata wani aiki a matsayin Mandub, to mu ma dole ne mu bi shi (ﷺ) wajen aikata aikin a matsayin Mandub. Idan aikin an yi shi a matsayin Fard, to koyi da wannan aikin dole ne a yi shi a matsayin Fard.

Following the Uswah (example) of the Messenger (saw) means to perform the action in the same way he (saw) performed it. So, if he (saw) did an action as Mandub then we must follow him (saw) in doing that action as Mandub. If the action is done as a Fard, then the emulation of that action has to be done as a Fard.

Ba zai iya canza duk wani aiki da (saw) ya yi a matsayin Fard zuwa Sunnah ba, haka nan ba zai yiwu a canza Sunnah zuwa Fard ba. Sai dai akwai wasu da suke ganin cewa ayyukan da suka fada cikin wannan rukuni Fard ne (wajibi). Wannan ra'ayi ba a cimma shi ba ne bayan zurfin bincike da cikakken nazarin dukkan dalilai da hujjoji.

We cannot switch and do any action that he (saw) did as a Fard and make it into a Sunnah, and conversely, we cannot change a Sunnah to a Fard. There are, however, some who feel that actions falling under this category are Fard (mandatory). This opinion is arrived at without a deep and comprehensive study of all the evidences and Daleel.

Tun da ayyukan suna da halal, ba sa haifar da samun yardar Allah (SWT) ko fushinsa.

Since the actions are permissible, they result in neither attaining the pleasure nor the displeasure of Allah (swt).

Misali na irin wannan aiki shi ne lokacin shekaru goma da aka ƙayyade don yarjejeniyar Hudaibiyya. Shekaru goma ba iyaka ce da aka kafa ko aka tsayar ba ga yarjejeniyoyin da Khalifa zai sanya hannu a kansu. Saboda haka, yana da mubahi ga Khalifa ya sanya hannu kan yarjejeniya na shekaru biyar ko goma sha biyar. Wani misali kuma shi ne tono rami a Yakin Khandaq. An yi amfani da wannan dabara ne don kare Madina. Saboda haka, a yau, tono rami ba dole ba ne a yi shi.

An example of such an action is the time duration of ten years for the treaty of Hudaybiah. The ten years is not a fixed or set limit for treaties to be signed by the Khaleefah. Consequently, it is Mubah for the Khaleefah to sign a treaty for five or fifteen years. Another example is digging the ditch in the Battle of the Ditch. This tactic was used to defend Madinah. So today, digging the ditch does not have to be done.