Miongoni mwa masharti ya usahihi wa Taklifu kuhusiana na tendo ni:

From among the conditions of the validity of the Takleef in respect to the action are:

1 – Kwamba kitendo kinajulikana kwa Mukallaf kama Takleef (wajibu aliopewa) pamoja na Majhool (kisichojulikana) si sahihi. Kwa sababu hiyo, tunaona kwamba Takleefaat zilizokuja katika Qur'aan ni Mujmalah (zisizofafanuliwa kwa undani), kama vile Swalaah na Zakaah, ambazo baadaye zilifafanuliwa na kuwekwa wazi na Mtume wa Allah ﷺ kwa kauli zake (Aqwaal) na vitendo vyake (Af'aal), ambavyo viliondoa pazia la kutojua kuhusu hizo (yaani, ili zijulikane). Hakika Allah (SWT) alimwamuru Mtume wake ﷺ kuweka wazi na kufafanua Mujmal ya Qur'aan. Allah Ta'Aalaa amesema:

1 – That the action is Ma’roof (known) to the Mukallaf as the Takleef (being charged) with the Majhool (unknown) is not valid. For that reason, we find that the Takleefaat that came in the Qur’aan are Mujmalah (undetailed), like the Salaah and the Zakaah for example, which were then explained and made clear by the Messenger of Allah (saw) in his statements (Aqwaal) and actions (Af’aal) which took away the angle of ignorance in respect to them (i.e. so that they are known). Indeed, Allah (swt) commanded His Messenger (saw) to make clear and explain the Mujmal of the Qur’aan. Allah Ta’Aalaa said:

Zaidi ya hayo, Ash-Shaari' (Mtunga Sheria) ameamuru Mukallaf awaulize watu wa elimu kuhusu yale wasiyoyajua. Allah Ta'aalaa amesema:

In addition, the Shaari’ (Legislator) has requested the Mukallaf to ask the people of knowledge in respect to that which they do not know. Allah Ta’Aalaa said:

Hiyo ni kwa sababu wanazuoni (ʿUlamaa) ni wale ambao wamejifunza yale ambayo Allah (SWT) amewawekea waja kuhusu matendo ya Taklīf.

That is because the ‘Ulamaa are those who have studied that which Allah (swt) has placed upon the servants in terms of the actions of Takleef.

2 – Kwamba kitendo kilichowekwa kuwa wajibu wa kutekelezwa kiko ndani ya uwezo wa mukallaf, kama Allah (SWT) alivyosema:

2 – That the action that has been charged to undertake is within the capability of the Mukallaf as Allah (swt) has said:

Allah (SWT) hakuwawekea waja (Al-'Ibaad) mzigo wa jambo lisilowezekana, na hakuwakalifu kwa jambo lisilo chini ya mapenzi yao. Kwa hiyo, hawakalifishwi wala hawabebeshwi mzigo kuhusu mambo ya hisia na moyo ambayo hayako chini ya udhibiti wa mapenzi yao. Hii ingekuwa sawa na kukalifishwa kupenda jambo au kitu fulani au kuchukia kitu kingine. Ilikuwa katika muktadha huu ndipo Hadithi ya Mtume wa Allah ﷺ kuhusu mgawanyo wake kati ya wake zake ilipotokea:

Allah (swt) has not charged the servants (Al-’Ibaad) to undertake the impossible and He did not charge them with that which does not fall under their will. As such, they are not charged or burdened in respect to the matters of the emotions and the heart which are not under the control of their will. This would be like being charged to love a specific matter or thing or to hate another thing. It was in this context that the Hadeeth of the Messenger of Allah (saw) in respect to his division between his wives came:

Kwa hiyo, anaweza kuwapa kila mke haki yake kuhusu nafaka (matumizi) na kuhusu kutumia muda na usiku, lakini hawezi kuwapenda kila mmoja wao kwa usawa. Hiyo ni kwa sababu ni jambo la hisia, ambalo mtu hana uwezo wa kulidhibiti kikamilifu.

So he possesses the ability to give each wife their right in respect to the Nafaqah (spending) and in respect to spending time and nights however he does not possess the ability to love each of them equally. That is because it is a matter of the emotions which are not within the person’s capability to completely control.

3 – Kwamba maelezo ya kitendo ambacho mtu amekalifishwa kukitekeleza yametoka kwa chanzo chenye mamlaka ya kuamuru na kutoa taklifu, yaani kwamba yametoka kwa Allah (SWT). Hii ni ili utekelezaji huo uwe ni tendo la utii na kutii amri ya Allah Ta'aala, na ili apate Thawabu (malipo) kwa kukitekeleza. Kwa mfano, vitendo vya Swalah, ikiwa ni pamoja na Sharti zake, Nguzo zake na namna zake, havihesabiwi (havikubaliwi) wala havimwondolei mkalifu jukumu lake isipokuwa akivitekeleza kulingana na kile ambacho Allah (SWT) amekitaka. Kwa hiyo, si halali kwake kwa makusudi kuswali Raka'a tano katika Swalah ya 'Asr, au kukunja mikono yake pamoja nyuma ya mgongo wake wakati wa Swalah, na hilo ni kutokana na kauli ya Mjumbe wa Allah ﷺ:

3 – That the specification of the action that has been charged to undertake has come from a source that possesses the authority to command and issue the Takleef i.e. that it has come from Allah (swt). That is in order for the implementation to be an act of obedience and compliance to the command of Allah Ta’Aalaa and so that he attains Thawaab (reward) for undertaking it. So for example, the actions of the Salaah including the Shuroot, Arkaan and forms, are not counted (accepted) and do not release the fulfilment of the responsibility unless the Mukallaf undertakes them in accordance to what Allah (swt) has demanded. Consequently, it is not permissible for him to deliberately pray five Raka’aat for the ‘Asr prayer or for him to clasp his hands together behind his back during the Salaah and that is due to the speech of the Messenger of Allah (saw):