Inajumuisha kauli za Mtume ﷺ kuhusu mada yoyote, kwa mfano: “Yeyote anayedanganya si miongoni mwetu.” (Ahmad)

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

Inajumuisha idhini ya Mtume ﷺ. Ikiwa jambo lilifanywa mbele yake ﷺ na hakulikataa, basi hilo linachukuliwa kuwa ni idhini. Kwa mfano, Mtume ﷺ aliidhinisha namna wanawake walivyokuwa wakiswali msikitini; wametengwa na wanaume, lakini wako katika chumba kimoja.

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.

Inajumuisha matendo na mazoea ya Mtume ﷺ, kama vile jinsi alivyokuwa akiswali ﷺ au jinsi alivyokuwa akifanya Hija ﷺ.

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

Aya zifuatazo zinahusu vitendo vya Mtume (ﷺ) na athari zake za kisheria. Vitendo vya Mtume (ﷺ) vinaweza kugawanywa katika sehemu tatu. Sehemu ya kwanza ina vitendo vile ambavyo vilikuwa vya kawaida kwake kama binadamu; pili, vitendo ambavyo vilikuwa mahsusi kwake kama Nabii (ﷺ); na tatu, vitendo ambavyo vina athari za kisheria.

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.

Vitendo hivi ni pamoja na jinsi alivyosimama, alivyoketi, alivyokula au alivyokunywa. Kwa mfano, imepokewa kwamba alipotembea na alipotaka kugeuza kichwa chake upande mwingine, yeye ﷺ aligeuza mwili wake wote. Aina hii ya kitendo haina athari ya kisheria, isipokuwa katika baadhi ya hali pale alipohimiza kufanya kitendo fulani. Basi kitendo kama hicho kitachukuliwa kuwa 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.

Kwa mfano, kuna Hadith inayomwambia Sahaba aule kwa mkono wa kulia, jambo ambalo linabadilisha kitendo hicho, ambacho awali kilikuwa katika kundi la Mubah (linaloruhusiwa), kuwa katika kundi la Mandub (linalopendekezwa). Sunnah pia inatenga maarifa maalum na ya kitaalamu, kama vile tiba na kilimo, kwa sababu hayachukuliwi kuwa sehemu ya kazi ya Unabii.

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) amemtuma Mtume ﷺ akiwa na hukumu ambazo zinamhusu yeye ﷺ peke yake. Baadhi ya mifano ya hukumu hizi ni:

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

Aliamriwa Nabii ﷺ aswali Tahajjud na Swalah ya Ishraq kuwa ni Fardhi kwake ﷺ.

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

Aliruhusiwa kuendelea na funga yake hadi usiku ﷺ.

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

• Mikataba ya ndoa yake ﷺ haikuhitaji kujumuisha mahari (Mahr).

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

• Wake zake wa Mtume ﷺ hawakuruhusiwa kuolewa tena.

• His (saw) wives could not remarry.

• Aliruhusiwa Nabii ﷺ kuoa wake zaidi ya wanne kwa wakati mmoja.

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

Yeyote anayefanya mojawapo ya vitendo hivi anatenda dhambi kwa sababu vitendo hivi ni mahsusi kwa Mtume ﷺ.

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

Aina za vitendo vinavyobeba matokeo ya kisheria ni za aina tatu:

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

Ikiwa maelezo yalikuwa ya hukumu au matini yenye wajibu, basi maelezo hayo nayo yanakuwa ya wajibu. Ikiwa maelezo yalikuwa ya hukumu ya mandub, basi maelezo hayo nayo yanakuwa ya mandub. Kwa ujumla, maelezo yanachukua hadhi sawa na hukumu yenyewe. Mifano kadhaa itafafanua kanuni hii.

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.

Qur'ani inaamuru kusimamisha Swala. Kwa hiyo, maelezo yoyote ya jinsi Mtume ﷺ alivyoswali pia ni wajibu. Kwa mfano, alikuwa akisoma Surat al-Fatiha akiwa amesimama, na daima alisoma Surah hiyo katika kila Rak'ah. Isipokuwa kwa watu walioruhusiwa kwa sababu ya ulemavu wa mwili, kusoma Surat al-Fatiha lazima kufanyike wakiwa wamesimama katika Swala za Fardhi.

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.

Mwenyezi Mungu (SWT) alimwamuru Mtume ﷺ awahukumu watu kwa yale aliyoteremshiwa. Kwa hiyo, namna Mtume ﷺ alivyowahukumu watu (kwa Uislamu) ni wajibu. Baadhi wanadai kwamba Mtume ﷺ hakuacha maelezo ya kina kuhusu hukumu, bali aliacha misingi ya jumla, na kwamba ni juu ya akili zetu kubuni na kuanzisha namna mpya za kutawala. Waislamu wengi wanaamini hoja hii na wanatumia demokrasia na michakato ya kibunge kuwatawala Waislamu.

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.

Hata hivyo, kwa kuwa amri yoyote inayoelekezwa kwa Mtume ﷺ pia inaelekezwa kwa Waislamu wote, amri ya kuhukumu kwa mujibu wa wahyi ni amri kwa Waislamu wote. Qur'ani inatuonya kwamba wale wasiohukumu kwa Uislamu ni Dhalimu, Fasiki au Kafiri.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

Mifano ya vitendo kama hivyo ni kufunga siku 6 katika mwezi wa Shawwal, kufanya dhikr maalum katika nyakati fulani, na kuswali Sunnah Swalah.

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

Kufuata Uswah (mfano) wa Mtume ﷺ maana yake ni kutekeleza kitendo kwa namna ile ile ambayo yeye ﷺ alikitekeleza. Kwa hiyo, ikiwa Mtume ﷺ alitekeleza kitendo kama Mandub, basi sisi tunapaswa kumfuata ﷺ katika kukitekeleza kitendo hicho kama Mandub. Ikiwa kitendo kimefanywa kama Fard, basi kuiga kitendo hicho kunapaswa kufanywa kama 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.

Hatuwezi kubadilisha kitendo chochote ambacho ﷺ alikifanya kama Fardh kuwa Sunnah, wala kwa upande mwingine, hatuwezi kubadilisha Sunnah kuwa Fardh. Hata hivyo, wako baadhi ya watu wanaoona kuwa vitendo vinavyoangukia katika kundi hili ni Fardh (vya lazima). Mtazamo huu unafikiwa bila utafiti wa kina na wa kina wa dalili zote na Daleel zote.

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.

Kwa kuwa vitendo hivyo ni vya kuruhusiwa, havimletei mtu radhi ya Allah (swt) wala ghadhabu yake.

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

Mfano wa tendo kama hilo ni muda wa miaka kumi wa mkataba wa Hudaybiah. Muda wa miaka kumi si kikomo kisichobadilika wala kilichowekwa kwa mikataba inayotiwa saini na Khalifah. Kwa hiyo, ni Mubah kwa Khalifah kutia saini mkataba wa miaka mitano au kumi na tano. Mfano mwingine ni kuchimba handaki katika Vita vya Handaki. Mbinu hii ilitumiwa kuilinda Madinah. Kwa hiyo, leo kuchimba handaki si lazima kufanywa.

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.