Matendo ya Mtume ﷺ yamegawanywa katika migawanyo mitatu:

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

Mgawanyo wa kwanza: vitendo vya kimaumbile (jibilliyah), yaani vitendo vilivyo sehemu ya muundo wa binadamu na maumbile yake anayoyafanya, kama kusimama, kukaa, kunywa na mfano wake. Hakuna mzozo kwamba vitendo vya aina hii ni halali kwake (ﷺ) na kwa umma wake. Mgawanyo wa pili: vitendo vilivyothibitishwa kuwa ni vya Mtume (ﷺ) peke yake, wala hakuna mwingine anayeshiriki navyo, kama umaalum wake katika wajibu wa sala ya Witr, sala ya usiku (tahajjud), kushauriana, kuwapa wake zake uchaguzi (wa kubaki naye au kuachana naye), na kama umaalum wake katika kuunganisha mchana na usiku katika funga yake (Al-Wisaal fi Al-sawm) na mfano wake, ambao umethibitika kuwa ni umaalum wa Mtume (ﷺ). Hakuna mzozo kwamba si halali kumwiga Mtume (ﷺ) katika vitendo hivi kwa kuwa ni umaalum wake.

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.

Sehemu ya tatu: vitendo ambavyo si vya asili ya Mtume wala si vya sifa zake maalum, yaani vitendo vyote vingine. Hakuna mzozo kwamba tumeamrishwa kumfuata Mjumbe wa Allah (SAW) ndani yake, na hakuna mzozo kwamba ni dalili za kishari'a kama maneno yake na ukimya wake (kukubali), hivyo ni lazima kutenda kulingana na kitendo chake kwa sababu yeye (SAW) alikifanya. Hiyo ni kwa kauli ya Allah Ta'ala: {Hakika mnao kwa Mjumbe wa Allah kielelezo chema…} Surat Al-Ahzaab 21, na kwa kauli Yake Ta'ala: {Sifuati lolote isipokuwa lile linalofunuliwa kwangu…} Surat Yunus 15, na kauli Yake Ta'ala: {Sema: "Mimi sifuati isipokuwa yale yanayofunuliwa kwangu kutoka kwa Mola wangu"…} Surat Al-A'raaf 203. Ujumla wa hili uko wazi, dhahiri na bayana, kwa hiyo unajumuisha vitendo vyote alivyofanya Mjumbe wa Allah (SAW), kama unavyojumuisha maneno yake na ukimya wake. Kwa hiyo kumfuata Mjumbe wa Allah (SAW) katika vitendo vyake vyote visivyokuwa sifa zake maalum wala vya asili yake ni wajibu kwa kila Muislamu, kwa kuwa Mjumbe wa Allah (SAW) hafuati chochote isipokuwa kile kinachofunuliwa kwake. Hata hivyo, kumfuata Mjumbe wa Allah (SAW) hakumaanishi wajibu wa kufanya kitendo alichokifanya, bali kinamaanisha wajibu wa kufuata kulingana na aina ya kitendo. Kwa hiyo, ikiwa kitendo ni cha wajibu, kukitekeleza ni wajibu; ikiwa kitendo ni cha kupendelewa, kukitekeleza ni jambo linalopendelewa; na ikiwa kitendo ni cha kuruhusiwa, kukitekeleza ni halali. Basi kufuata ni lazima kulingana na aina ya kitendo, na hii ni kama kufuata amri za Mjumbe wa Allah (SAW), kwani Allah Ta'ala amesema:

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:

(…basi wale wanaopinga amri ya Mtume na waogope kwamba fitina fulani itawapata, au adhabu chungu itawateremkia) Surat Al-Nour aya ya 63, ambayo inaonyesha wajibu wa kumtii Mtume ﷺ katika anachoamuru, lakini haionyeshi wajibu wa kutekeleza anachoamuru, bali utekelezaji lazima uwe kulingana na alichoamuru. Hivyo, ikiwa ameamuru kitendo kwa njia ya wajibu, basi kutekeleza kitendo hicho ni wajibu; na ikiwa ameamuru kitendo kwa njia ya kupendeza (mandoob), basi kutekeleza kitendo hicho ni mandoob; na ikiwa ameamuru kitendo kwa njia ya ruhusa (mubah), basi utekelezaji wake ni ruhusa. Vivyo hivyo, matendo yake yote yanapaswa kufuatwa, lakini kulingana na aina zake.

(…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.

Kuhusu wakati kitendo kinapoashiria wajibu, wakati kinapoashiria kupendeza (mandoub), na wakati kinapoashiria ruhusa (mubaah): kuna maelezo ya hilo kwa kuchunguza kitendo. Ikiwa kimeambatanishwa na dalili inayoonyesha kwamba kitendo hicho ni ufafanuzi wa kauli iliyotangulia, basi ni ufafanuzi kwetu, kama pale Mtume ﷺ anaposema waziwazi: "Hii ni ufafanuzi wa kadhaa", kama kauli yake: "Swali kama mnavyoniona ninavyoswali", imepokewa na Al-Bukhari, na kauli yake: "Chukueni kutoka kwangu manasiki ya hija yenu", imepokewa na Ahmad. Au kwamba muktadha wa hali unaonyesha kuwa ni ufafanuzi, kama ikiwa kuna maandishi ya kifupi (mujmal) yanayohitaji kufafanuliwa, au ya jumla yanayohitaji kubainishwa, au ya bila kizuizi yanayohitaji kuwekewa kizuizi, nayo Mtume ﷺ hakuyafafanua kabla ya haja yake, kisha ikawa lazima kufafanua, akafanya kitendo cha kufafanua, basi kitendo chake kikawa ufafanuzi. Hivyo vitendo hivi ambavyo ni ufafanuzi kwetu, yaani kwa kauli iliyotangulia kama Aya au Hadithi, vinachukua hukumu ya jambo lililofafanuliwa: ikiwa jambo lililofafanuliwa ni wajibu, basi kutekeleza kitendo hicho ni wajibu; ikiwa jambo lililofafanuliwa ni lenye kupendeza, basi kutekeleza kitendo hicho ni mandoub; na ikiwa jambo lililofafanuliwa ni ruhusa, basi kutekeleza kitendo hicho ni mubaah. Ikiwa kitendo hakijaambatanishwa na kitu kinachoashiria kuwa ni ufafanuzi, wala kwa kukanusha wala kwa kuthibitisha, yaani hakuna dalili iliyoambatanishwa na kitendo kuonyesha kuwa ni ufafanuzi wa kauli iliyotangulia, basi kinahitaji dalili ya kubainisha kama ni wajibu, kupendeza au ruhusa, kwa sababu kinakuwa kama amri ya kutenda; ni ombi tu, na kinahitaji dalili ya kubainisha kama ni ombi la lazima lisilo na shaka au ombi lisilo la lazima, au ombi la hiari. Kwa hiyo, kitendo ambacho hakijaambatanishwa na kitu chochote kinachoonyesha kwamba ni ufafanuzi wa anwani iliyotangulia, kitendo chenyewe kinahitaji dalili ya kubainisha kuwa kukifanya ni wajibu, ni jambo linalopendekezwa, au ni jambo linaloruhusiwa, na hukumu ya kukifanya itakuwa kulingana na dalili hiyo. Hata hivyo, kwa kuchunguza vitendo ambavyo havijaambatanishwa na kitu kinachoonyesha kwamba kitendo hicho kinakusudiwa kufafanua anwani iliyotangulia, tunaona kwamba vipo aina mbili. Aina ya kwanza ni kile ambacho lengo la kujikurubisha kwa Allah Ta'ala (tendo la ibada) linadhihirika ndani yake. Aina ya pili ni kile ambacho lengo la kujikurubisha kwa Allah Ta'ala halidhihiriki ndani yake. Kuhusu kitendo ambacho kujikurubisha kwa Allah Ta'ala kunadhihirika ndani yake, kukifanya ni mandoub (jambo linalopendekezwa), kwa sababu kuwa miongoni mwa vitu ambavyo kwavyo mtu anaweza kujikurubisha kwa Allah Ta'ala ni dalili ya kuonyesha kwamba kukifanya kunapewa uzito kuliko kukiacha, na kutokuwa na adhabu kwa kukiacha ni dalili kwamba amri hiyo si ya lazima kabisa; kwa hiyo ni mandoub, si wajibu. Basi dalili imebainisha kwamba ni amri isiyo ya lazima ya kutenda, yaani mandoub. Kuhusu kitendo ambacho lengo la kujikurubisha kwa Allah Ta'ala halidhihiriki ndani yake, kukifanya ni mubaah. Hii ni kwa sababu kufanywa na Mtume kunaashiria amri (ya kukifanya), na kutokuwa miongoni mwa vitu ambavyo kwavyo mtu anaweza kujikurubisha kwa Allah Ta'ala kwa kukifanya hakuashirii kupewa uzito, bali kunaonyesha kutokuwepo kwa uzito wa kimoja juu ya kingine kati ya kukifanya na kukiacha. Tukiunganisha hili na dalili ya amri, inaonyesha kwamba amri hiyo ni hiari kati ya kukifanya na kukiacha, na hiyo ndiyo mubaah.

Baadhi ya watu husema kwamba: ni wajibu (waajib) kutekeleza kitendo ambacho Mjumbe (SAW) alikuwa amekitekeleza, nao wanalitoa hili kutoka: Qur'aan, Sunnah, na makubaliano ya Maswahaba. Kuhusu hoja yao kutoka Al-Kitaab: Ni kauli ya Allah Ta'ala: {Basi mwaminini Allah na Mjumbe Wake, Nabii asiyejua kusoma wala kuandika, anayemwamini Allah na Maneno Yake, na mfuateni...} Surat Al-A'raaf, 158. Hivyo Allah ameamuru kumfuata Mjumbe (SAW), na hilo ni kwa kunyenyekea kauli Yake na kutenda kama alivyotenda, na amri ni wajibu (wujoob), hivyo ni wajibu kutekeleza kitendo hicho. Pia Yeye Ta'ala alisema: {Sema: Ikiwa mnampenda Allah, basi nifuateni: Allah atawapenda...} Surat Aal Imraan, 31, ambayo inaonyesha kwamba kumpenda Allah kunalazimu kufuata, na kumpenda Allah Ta'ala ni wajibu (waajib) kwa makubaliano, na kile ambacho waajib kinakilazimu ni waajib, hivyo kufuata ni wajibu. Pia kauli Yake Ta'ala: {Basi wale wanaokhalifu amri ya Mjumbe na waogope lisije kuwasibu fitina, au adhabu chungu ikawapata} Surat Al-Nour, 63. Hivyo amewaonya kwa kukhalifu amri Yake, na onyo ni dalili ya wujoob, na amri inahusu kitendo kama inavyohusu kauli. Pia kauli Yake: {Na chukueni alilokupeni Mjumbe} Surat Al-Hashr, 7. Kuchukua hapa kunamaanisha kushikamana, na bila shaka Mjumbe (SAW) alitupa kitendo alichokitekeleza, hivyo kushikamana nacho ni wajibu kulingana na Aya hiyo. Pia kauli Yake Ta'ala: {Hakika mnaye katika Mjumbe wa Allah mfano mzuri (wa mwenendo) kwa yule anayetaka (kumridhisha) Allah na (kufanikiwa) Siku ya Mwisho} Surat Al Ahzaab, 21. Kwa maana ya wazi, mfano mzuri ni kwa yule anayeamini, hivyo amelihusisha na imani, yaani... Yeyote anayemwamini Allah na Siku ya Mwisho lazima amfanye Mtume wa Allah (SAW) kuwa mfano bora, kwa maana kwamba yeyote asiyemfanya Mtume kuwa mfano bora si mwamini wa Allah wala wa Siku ya Mwisho. Hili ni dalili ya ombi la kulazimisha na ushahidi wa wajibu. Pia kauli Yake Mtukufu: {Sema: Mtiini Allah, na mtiini Mtume…} Surat Al-Nour 54. Ameamuru kumtii Mtume ﷺ, na amri inaonyesha wajibu (al-wujoob). Na yule anayefanya kitendo kama alichofanya kwa nia ya kumtukuza, basi ni mtiifu kwake, kwa hiyo kutenda kitendo hicho ni waajib. Pia kauli ya Allah Ta'ala: {Basi Zaid alipokwisha kumwacha (kwa kumpa talaka kwa taratibu zinazotakiwa), Tulikuozesha yeye kwako…} Surat Al-Ahzaab 37. Hivyo amefanya kitendo Chake kuwa sheria ya kufuatwa, jambo linaloonyesha kwamba kitendo chake lazima kifuatwe.

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.

Kuhusu hoja zao kutokana na Sunnah: Imepokewa kwamba Maswahaba (Allah awaridhie) walivua viatu vyao wakati wa sala pale Mtume (SAW) alipovua viatu vyake, hivyo wakafahamu kwamba kufuata kitendo cha Mtume ni wajibu, na Mtume (SAW) akawakubalia, kisha akawabainishia sababu ya kitendo hicho kufanywa peke yake. Abu Sa'eid amesimulia kwamba: "Mtume (SAW) alisali kisha akavua viatu vyake, watu nao wakavua viatu vyao. Alipomaliza, akasema: Kwa nini mmevua viatu vyenu? Wakasema: Ee Rasuli wa Allah, tulikuona umevua, nasi tukavua. Akasema: Jibril alinijia akaniambia kwamba ndani yake kuna najisi." Amepokea Ahmad. Pia imepokewa kwamba aliwaamuru watenganishe Hijja na Umrah, lakini yeye mwenyewe hakutenganisha, hivyo wakamwambia: "Ulituamuru tutenganishe Hijja nawe hukutenganisha." Wakafahamu kwamba hukumu yao ni kama yake, na Mtume hakukataa ufahamu wao, lakini aliwabainishia udhuru wake, nao ni kuchinja kwake mnyama wa dhabihu. Pia imepokewa kwamba alikataza wisaal (kuunganisha mchana na usiku katika kufunga), lakini yeye mwenyewe aliunganisha, hivyo wakamwambia: "Umetukataza wisaal nawe umeifanya." Akasema: "Mimi si kama nyinyi, mimi nakaa kwa Mola wangu, Yeye hunilisha na kuninywesha." Amepokea Ahmad. Hivyo alikubali ufahamu wao kwamba wanashiriki hukumu yake, lakini akawaonyesha udhuru maalum kwake yeye peke yake. Pia lile alilopokea Muslim kutoka kwa Omar Ibn Abi Salamah kwamba aliuliza: "Ee Rasuli wa Allah, je mtu anaweza kumbusu mkewe akiwa amefunga?" Mtume ﷺ akamwambia: "Muulize huyu -yaani Umm Salamah-." Kisha akamwambia kwamba Rasuli wa Allah ﷺ hufanya hivyo. Na lau vitendo vyake visingefuatwa, lisingekuwa na maana. Vivyo hivyo, kilichosimuliwa kutoka kwake (SWT) kuhusu kuosha kichwa katika utakaso wa janaba (Ghasl al janaabah) kwamba alisema: "Kwa upande Wangu, mimi humwagia kichwani Changu mikono mitatu," kimekusanywa na Al-Nasaa'i, na hilo lilikuwa jibu lililotolewa watu walipobishana naye (SAW) kuhusu Ghasl al janaabah. Zaidi ya hayo, kile ambacho Bukhari alisimulia kwamba Mtume (SAW) aliwaamuru Maswahaba wajiondoe katika hali yao ya kuwa katika ihraam kwa kukata nywele na kuchinja (sadaka), lakini wakanyamaza (hawakujibu), hivyo akalalamika kwa Umm Salamah, kisha yeye akamshauri atoke nje akachinje na kukata nywele zake, akafanya hivyo, kisha wakachinja na kukata nywele zao, na jambo hilo lisingekuwa hivyo isipokuwa tendo lake ni lazima lifuatwe. Kuhusu Ijmaa' (makubaliano), ni kwa sababu Maswahaba walibishana kuhusu wajibu wa kuosha (utakaso) baada ya kujamiiana (Jimaa') bila kumwaga manii; basi walipofikishiwa tendo la Rasuli wa Allah (SAW) alilosimuliwa na 'Aa'ishah (MABPWH) akisema: "Mimi na Rasuli wa Allah (SAW) tulilifanya, kisha tukaosha," wakakubaliana (wakawa na ijmaa') kwamba ni wajibu, kimekusanywa na Al-Tirmidhi, Ibn Majah na Ahmad. Pia kile kilichosimuliwa kwamba Omar (MABPWH) alikuwa akisema alipokuwa akibusu jiwe jeusi na kulipiga: "Hakika ninajua kwamba wewe ni jiwe, huwezi kudhuru wala kunufaisha, na lau nisingemwona Mtume (SAW) akikugusa, nisingekugusa," kimekusanywa na Al-Bukhari. Hilo lilikuwa maarufu miongoni mwa Maswahaba bila kupingwa, hivyo ikawa ni makubaliano ya kufuata tendo lake (SAW).

Jambo hili linaweza kufupishwa katika hoja moja: kuna tofauti kati ya kufuata na kutekeleza kitendo. Yaani kuna tofauti kati ya kumfuata Mtume (SAW) katika kutenda kile alichokitenda Mtume. Kumfuata Mtume ni wajibu, na hakuna mjadala kuhusu hilo. Lakini utekelezaji wa kitendo ambacho lazima kumfuate Mtume hutofautiana kulingana na kitendo chenyewe. Ikiwa kitendo ni mubaah (kinaruhusiwa), basi kumfuata ndani yake ni kufuata katika jambo linaloruhusiwa, yaani ni hiari kukifanya au kukiacha. Hiki ndicho kufuata katika hali hiyo. Lakini mtu akijilazimisha kukitekeleza na kukifanya kuwa lazima (kwa wengine), hatakuwa amemfuata Mtume, bali atakuwa anapingana naye. Kwa kuwa kufuata hutimia kwa kutekeleza kitendo kulingana na aina yake: ikiwa kilikuja kama wajibu, utekelezaji wake ni wajibu; ikiwa kilikuja kama mandoub (sunnah), utekelezaji wake ni mandoub, na mtu hatapata dhambi kwa kukiacha; na ikiwa kilikuja kama mubaah, utekelezaji wake ni mubaah. Hivyo mtu anamfuata Mtume kwa kutenda kulingana na aina ya kitendo, na akipinga hilo, hatakuwa amemfuata. Ushahidi wote uliotangulia ni wa kufuata, si wa kutekeleza kitendo. Kwa hiyo si ushahidi mzuri kwamba kutekeleza kitendo alichokitenda Mtume (SAW) ni wajibu, na hitimisho lao kwamba ni wajibu si sahihi. Hili linafanana na amri (Al-Amr): amri si wajibu, na si kila alichoamuru Allah Ta'ala ni wajibu, bali hutofautiana kulingana na dalili zinavyotofautiana. Kile alichoamuru kinaweza kuwa wajibu, mandoub, na kinaweza pia kuwa mubaah. Wajibu kuhusu amri ni kutii amri, si kutekeleza tu alichoamuru, na utii wa amri unaweza kuwa tu kulingana na alichoamuru Ta'ala. Kwa hiyo, ikiwa Yeye ameamuru kwa wajibu (wujoob), basi kutekeleza jambo hilo ni wajibu (waajib), na ikiwa ameamuru kwa kupendelewa (nadb), basi kutekeleza jambo hilo ni mandoob, na ikiwa ameamuru kwa ruhusa (ibaahah), basi kutekeleza jambo hilo ni mubaah. Na kugeuza mubaah kuwa wajibu si kumtii aliyeamuru, bali ni kwenda kinyume na alichoamuru. Vilevile kumfuata matendo ya Mtume ﷺ, si chochote isipokuwa kwa kufuata jinsi kitendo hicho kilivyokuja.

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.

Baadhi ya watu husema kwamba: kutenda kitendo alichokitenda Mtume ni mandoub (cha kupendeza), na wao hutoa hoja kwa kauli ya Allah Ta'ala: {Hakika mna katika Mtume wa Allah mfano mzuri (wa mwenendo) kwa yeyote anayetaka (kumridhisha) Allah na (kufanikiwa katika) Siku ya Mwisho, na anayemkumbuka Allah sana.} Surat Al-Ahzaab 21. Kwa hiyo, kuuelezea mfano (uswah) kuwa ni mzuri (hasanah) kunaonyesha kwamba kitendo kina thawabu zaidi, na wajibu unaondolewa kwa sababu ni kinyume cha msingi (asl). Pia kwa kauli Yake: {Kwenu}, wala hakusema: {juu yenu}, hivyo upendeleo unathibitishwa.

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.

Jibu la hili ni kwamba, maana ya kumwiga katika kitendo chake ni kwamba tunafanya kitendo hicho kwa namna alivyokifanya Yeye (SAW). Hata hivyo, kama Yeye alisali swala ya waajib, nasi tukaisali kama naafilah (sunna ya hiari), au kinyume chake, haitakuwa kumwiga Yeye, kwa kuwa kumwiga ni kufanya kitendo kwa namna alivyokifanya. Na hili ni waajib, si mandoob. Kuhusu kauli Yake: ( good) ni sifa ya uswah, ambayo maana yake ni kiigizo chema, na hii si dalili ya kupendelewa. Kumwiga ni waajib kama Aayah inavyoonyesha, kwa kauli Yake Ta'ala: "kwa yeyote anayetaka (kumridhisha) Allah na (kufanikiwa) Siku ya Mwisho katika kiigizo chema cha mwenendo (kwa yeyote anayetaka kumridhisha Allah na kufanikiwa katika Siku ya Mwisho …)", ni dalili inayoonyesha wajibu wa kumwiga. Lakini kumwiga hapa hakumaanishi wajibu wa kutekeleza kitendo, bali wajibu wa kufuata. Na kwa kuwa kitendo chake hakijulikani kama ni waajib, mandoob, au mubaah isipokuwa kwa dalili; kutekeleza kitendo hakiwezi kuwa waajib isipokuwa kama imethibitishwa kwa dalili kwamba ni waajib. Kwa hiyo Aayah inaonyesha kufuata, wala haionyeshi kutekeleza kitendo, hivyo haina dalili yoyote kwamba kutekeleza kitendo ni mandoob.

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.

Baadhi ya watu wengine husema: kutenda kitendo ambacho Mtume (SAW) alikitenda ni Mubaah, wala si wajibu wala si mandoob. Dalili yao juu ya hilo ni kwamba kitendo chake hakiwezi kuwa haramu, wala hakiwezi kuwa makruhu, kwa sababu asili yake ni kukanushwa. Na inaonekana ni tofauti, kwa sababu ikiwa kutenda haramu na makruhu hutokea mara chache kwa Waislamu wa kawaida wenye haki, basi itawezaje kutokea kwa Muislamu mtukufu zaidi? Hivyo kitendo kinaweza kuwa wajibu, mandoob, au mubaah. Kwa kuwa wajibu (wujoob) na kupendelewa (nadb) asili yake ni kukanushwa, kwa sababu kuondolewa lawama kwa kutenda au kuacha kumethibitishwa, na kuongezwa kwa wujoob na nadb hakuthibitishwi bila dalili, na dalili hizo hazipo, basi kinachobaki ni Ibaahah. Jibu la hilo ni kwamba: ikiwa kumkaribia Allah Ta'ala hakudhihiri katika kitendo kitupu (kisicho na kiashiria) cha Mtume (SAW), basi ni mubaah, kwa sababu kutokuwa kitu ambacho mja anaweza kumkaribia Allah kwa kukifanya ni dalili (qareenah) kwamba kumfuata Mtume katika kitendo hicho hakuombwi. Na kwa kuwa Mtume alikitenda, inamaanisha alikiombea kutendwa, hivyo ombi la kukitenda ni la hiari, na hiyo ndiyo mubaah. Kwa upande mwingine, qareenah ndiyo huamua kama ni wajibu au mandoob. Kwa hiyo, kupunguza maana ya vitendo vya Mtume kwamba vinaashiria wajibu au mandoob au mubaah, na kwamba havionyeshi haramu wala makruhu, ni sahihi; lakini kupunguza maana yake kuwa ibaahah tu ni kosa, kwa sababu qareenah ndiyo dalili ya wujoob au nadb, na ipo katika kitendo ambacho lengo la kumkaribia Allah Ta'ala linadhihiri ndani yake, hivyo ni mandoob, na ikiwa qareenah inayoashiria wajibu ipo, basi ni wajibu.

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.

Inadhihirika kutokana na yote yaliyotangulia kwamba vitendo vya Mtume ﷺ havionyeshi wajibu, wala ustahabu, wala ibaha, bali vinaonyesha tu ombi la kutenda. Qarina ndiyo inayoamua kama kitendo hicho ni wajibu, mandub, au mubah. Hii ni kwa vitendo ambavyo havikuja kama ufafanuzi wa amri iliyotangulia. Kwa vitendo vilivyokuja kama ufafanuzi wa amri iliyotangulia, vinafuata jambo lililofafanuliwa, iwe ni wajibu, mandub, au mubah.

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.

Vitendo alivyofanya Mtume wa Allah ﷺ ambavyo si ufafanuzi wa dalili iliyotangulia, wala haijathibitishwa kwa dalili kwamba ni miongoni mwa sifa zake maalum, na tunajua aina yake ni wajibu, ustahabu au ruhusa, ama kwa ufafanuzi wake kwetu au kwa dalili nyingine yoyote, yaani qarina (dalili ya kimazingira), kumfuata katika vitendo hivyo ni wajibu, yaani kumfuata ni fardhi. Dalili ya hili ni maandiko na ijma' ya Maswahaba. Kuhusu maandiko, ni kauli ya Allah Ta'ala: {Basi Zaid alipokwisha kumpa talaka, tulikuozesha yeye, ili isiwe dhiki kwa Waumini katika kuwaoa wake wa watoto wao wa kuwalea, wakiwa wamewapa talaka…} Suratul-Ahzab 37. Na kama hakufuatwa katika kitendo chake na kuigwa, aya hiyo isingekuwa na maana. Pia kauli yake Ta'ala: {Sema: Ikiwa mnampenda Allah, basi nifuateni, Allah atawapenda…} Suratu Al-Imran 31. Na hoja ya kufahamika ni kwamba Allah amefanya kumfuata kwake kuwa ni lazima kwa mapenzi ya wajibu kwa Allah, na kwa kuwa kumfuata ni lazima, kukosekana kwake kunakosekana pia mapenzi ya wajibu (kwa Allah), na hilo limekatazwa bila kupingwa. Hiyo ni kwa sababu kumfuata Mtume ni sharti la kuthibitisha mapenzi ya Allah, na ikiwa sharti (ambalo ni kumfuata) halitokei, jambo lililotegemea sharti (ambalo ni kuthibitisha mapenzi ya Allah) halitokei. Na kwa kuwa kumpenda Allah ni fardhi, basi kumfuata Mtume ni fardhi. Pia kauli yake Ta'ala: {Hakika mna katika Mtume wa Allah mfano mzuri (wa kufuatwa) kwa mwenye kutaraji Allah na Siku ya Mwisho…} Suratul-Ahzab 21. Na hoja katika hili ni kwamba Yeye Ta'ala amefanya kumwiga (al-ta'assi) Mtume ﷺ kuwa ni miongoni mwa mambo ya lazima ya kuwa na matumaini kwa Allah Ta'ala na Siku ya Mwisho, na kutomwiga kunalazimu kukosekana kwa kile kilichokuwa kinalazimu, yaani kuwa na matumaini kwa Allah na Siku ya Mwisho, na hilo ni kufuru. Hiyo ni dalili ya wajibu wa kufuata (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.

Kuhusu ijmaa' ya Maswahaba, sababu yake ni kwamba Maswahaba wote kwa pamoja walikuwa wakirejea matendo yake (SAW), kama vile kurejea kwao kwake yeye (SAW) katika kumbusu Jiwe Jeusi, na kuruhusiwa kwake kumbusu akiwa amefunga, pamoja na matukio mengine mengi yasiyohesabika.

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.

Hizo ushahidi basi kuthibitisha wajibu wa kuiga. Na kuiga ni kutenda kama kitendo chake. Basi kuiga katika kitendo ni kutenda: kama kitendo chake, kulingana na hali yake, na kwa sababu ya kitendo chake. Kwa hiyo neno: "Kama kitendo chake" ni kizuizi, kwani hakuna kuiga pale aina za vitendo zinapotofautiana. Na neno: "Kulingana na hali yake" ni kizuizi cha pili, kwani maana yake ni kushiriki lengo na nia ya kitendo, kwani hakuna kuiga pale vitendo viwili (kitendo cha Mtume ﷺ na kitendo cha anayeiga) vinapotofautiana, ikiwa kimoja ni cha lazima na kingine si cha lazima, hata kama vina umbo moja. Na neno: "Kwa sababu ya kitendo chake" ni kizuizi cha tatu, kwa kuwa vitendo vya watu wawili vinaweza kufanana kwa umbo na hali, lakini hakuna hata mmoja wao aliyetenda kwa sababu ya kitendo cha mwenzake. Kwa mfano, makubaliano ya baadhi ya watu kuswali Dhuhuri, au kufunga mwezi wa Ramadhani kwa kuitikia amri ya Allah Ta'ala; hatusemi kwamba: wao wanaigana. Vilevile, ikiwa kitendo chake kilitokea mahali maalum au wakati maalum, mahali au wakati hauna athari (kuzingatiwa) katika kufuata na kuiga (Mtume ﷺ), iwe kitendo kilitokea mara kwa mara au kisichotokea mara kwa mara, isipokuwa pale dalili inapoonyesha kwamba ibada hiyo ni mahsusi kwa mahali au wakati fulani, kama ukomo wa Hija kwa Arafa, ukomo wa Swala kwa nyakati zake, na ukomo wa Saumu kwa Ramadhani. Hii ndiyo kuiga. Kwa hiyo, ikiwa Mtume ﷺ alitenda kitendo kama mandhūb (kinapendeza), nasi tukakitenda kama wājib (cha lazima), kitendo chetu hakitakuwa kuiga, bali ni kukiuka amri ya Mtume ﷺ, na hilo ni haramu. Basi ta'assi (kuiga) ni kwamba tutende sawa na kitendo chake ﷺ, kulingana na hali yake, na kwa sababu ya kitendo chake. Ili kuiga kitendo chake, ni lazima kutimiza sharti hizi tatu.

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.