Vitendo vinavyofanywa na Mtume (ﷺ) ni vya aina mbili: vitendo vinavyotokana na maumbile yake ya kibinadamu, na vitendo vingine. Kila kitendo kinachotokana na maumbile yake, kama kusimama, kukaa, kunywa, kula n.k., kinaruhusiwa (mubah) bila shaka kwake yeye na kwa Ummah wake. Kwa hiyo, hayo hayaingii katika kundi la vitendo vya 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.

Zile vitendo ambavyo si sehemu ya tabia yake ya kibinadamu ni vya aina mbili: ama ni vitendo vilivyothibitishwa kuwa ni mahsusi kwake binafsi, yaani havifanywi na mtu mwingine yeyote, au si mahsusi kwake. Vitendo vilivyothibitishwa kuwa ni mahsusi kwa Mtume ﷺ, kama ruhusa aliyopewa ya kufunga mfululizo mchana na usiku, na kuoa wake zaidi ya wanne, n.k., ni mahsusi kwake, na ni haramu kwetu kumwiga katika vitendo hivyo, kwa kuwa Ijma' imethibitisha kuwa ni mahsusi kwake pekee; hivyo haturuhusiwi kumwiga katika vitendo hivyo.

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.

Vitendo hivyo vinavyojulikana kuwa ni mfano wa kufuatwa kwetu ni dalili zisizopingika. Vinajulikana ama kwa kauli iliyo wazi kabisa, kama vile:

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:

"Swalini kama mlivyoniona nikiswali", na.

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

"Nifuateni katika ibada zenu zote" — the Prophet ﷺ's words, rendered as the original quotation. Since this is a saying attributed to the Prophet Muhammad ﷺ, the honorific applies. Correction for accuracy: the translation should read: "Nifuateni katika ibada zenu zote" ﷺ

"Emulate me in all your rituals".

Ushahidi hapa unaonyesha kwamba kitendo chake ni mfano kwetu kufuata. Au yanajulikana kwa ushahidi wa mazingira, kama vile kukatwa mkono wa mwizi kutoka kwenye mfupa wa kifundo cha mkono kama ufafanuzi wa kauli ya 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.

"Kateni mikono yao." [Al-Ma’idah: 38]

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

Maelezo haya ya kitendo chake, iwe kwa kauli au kwa dalili za kimazingira, yanachukua hukumu sawa na ile inayofafanuliwa kwa masharti ya Wojoob, Nadb au IbaHah kulingana na 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.

Kuhusu vitendo vya Mtume ﷺ ambavyo havikuambatana na kukataza wala kuthibitisha kutoka kwake ﷺ, hivyo vinaweza kuonyesha nia ya qurbah (kujikurubisha kwa Mwenyezi Mungu (SWT)) au visionyeshe. Iwapo vinaonyesha nia ya qurbah, vinakuwa mandoob, ambapo anayevitenda analipwa thawabu kwa kuvitenda, na anayeviacha haadhibiwi. Mfano wa aina hii ni Sunnah ya Dhuha. Lakini ikiwa nia ya qurbah kwa Mwenyezi Mungu (SWT) haionekani, vitendo hivyo huingia katika vitendo vinavyoruhusiwa (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).