Elchining (s.a.v.) af'allari to'rt turga bo'linadi:

The Af’aal (actions) of the Messenger (saw) are of four types:

1 – Al-Af’aal Al-Jibilliyah (tabiiy harakatlar): Bular inson tabiatidan kelib chiqadigan harakatlar (ya’ni uning Khalqah’i: odatda narsalarni qanday tabiiy bajarishi), masalan turish, o‘tirish, ovqatlanish, ichish, yurish va shunga o‘xshashlar. Bularning Payg‘ambar ﷺ uchun ham, uning ummati uchun ham mubah ekanligida hech qanday farq yoki ixtilof yo‘q, shu sababli ular taklif (shar’iy mas’uliyat va hisob-kitob) doirasiga kirmaydi. Shuning uchun Rasulullah ﷺ bu harakatlarni qanday bajarganlari bo‘yicha ularga ergashish majburiy emas.

1 – Al-Af’aal Al-Jibilliyah (actions of natural disposition): These are the actions that are from the natural disposition of the human being (i.e. his Khalqah: how he naturally does things) which he undertakes like standing, sitting, eating, drinking, walking and what is similar. There is no difference or disagreement in respect to these being Mubaah for him (saw) and for his Ummah and as such they do not fall within the area of Takleef (legal responsibility and accountability). It is therefore not obligatory to follow the Messenger (saw) in his manner of how he undertook these actions.

2 – Payg‘ambarimiz ﷺ ga xos ekani tasdiqlangan yoki isbotlangan amallar. Masalan, sahar va iftorda ovqat yemasdan ketma-ket ro‘za tutish yoki bir vaqtning o‘zida to‘qqiz xotinni nikohga olish kabilar. Bunday amallarda biz u zotga ﷺ sherik bo‘lishimiz yoki ularga qo‘shilishimiz joiz emas, chunki ular Qur’on va ijmo’ bilan ﷺ xos bo‘lgan masalalar sifatida sobit bo‘lgan. Shu sababli bunday turdagi amallarda u zotga ﷺ taqlid qilish ham ruxsat etilmaydi.

2 – The actions that have been confirmed or established to be specific to him (saw). This is like the continuation of fasting without consuming food for the Suhoor and the Iftaar or like combining nine wives in marriage (at the same time). It is not permissible for us to share or participate along with him (saw) in these actions as they have been established to be from those matters which are specific to him by the Qur’aan and the Ijmaa’. Consequently, it is not permitted to emulate him in these types of actions.

3 – Payg‘ambarimiz ﷺning Qur’onning mujmal (mavhum yoki noaniq) nassini izohlovchi harakatlari biz uchun qonunchilik bo‘lib, biz uchun hukmni belgilaydi. Bunday holatda va vaziyatda undan sodir bo‘lgan harakatning hukmi xuddi o‘sha harakat izohlayotgan hukm bilan bir xil bo‘ladi – vojib (majburiy), mandub (tavsiya etilgan) yoki mubohlik (ruxsat etilganlik) jihatidan. Masalan, uning ﷺ hajni ado etish bilan bog‘liq harakatlari, ularning hukmi quyidagi oyat bilan bir xil hukmdadir:

3 – The actions which are an explanation of a Mujmal (undetailed or ambivalent) Nass (text) of the Qur’aan represents legislation for us and establishes the Hukm for us. The Hukm (ruling) of the action that came from him (saw) in this case and situation is the same as the Hukm that the action is explaining in respect to obligation (Wujoob), recommendation (Nadb) or permissibility (Ibaahah). This is like his actions related to the performance of the Hajj as their Hukm is the same Hukm as the Aayah:

Va hukm vujub (majburiyat) hisoblanadi va bu, uni vujubdan (majburiyatdan) chiqaradigan qarina (ishora) mavjud bo'lmagan vaqtda davom etadi.

And the Hukm is Wujoob (obligation) and this remains as long as there is no Qareenah (connotation) that takes it away from the Wujoob (obligation).

4 – Amallar, ular Alloh Taolo huzuriga yaqinlashish (al-Qurbah) maqsadiga ishora qiluvchi narsalar bilan bog‘liq bo‘lgan amallardir. Bunday amallar o‘zida Qurbah niyatini yoki maqsadini namoyon etishi yoki namoyon etmasligi mumkin. Agar Allohga yaqinlashish niyati namoyon bo‘lsa, masalan, ‘Osho kuni ro‘zasi kabi, u Mandub toifasiga kiradi: uni bajargan kishi savob oladi, tark etgan kishi esa jazolanmaydi. Agar esa Qurbah niyati namoyon bo‘lmasa, masalan, jang uchun aniq bir joy yoki o‘rinni tanlashda, u Mubah (ruxsat etilgan) toifasiga kiradi.

4 – The actions that are connected to that which indicates that they are for drawing close to Allah Ta’Aalaa (Al-Qurbah). Actions either manifest within them the intention or purpose of Qurbah (seeking nearness to Allah) or do not manifest that. If the intention of Qurbah to Allah is manifested like the fasting of the day of ‘Aashooraa’ then it falls under the category of the Mandoob which the person is rewarded for undertaking and is not punished for leaving. If, however the intention of Qurbah is not manifested like in the choosing of a particular site or position for battle then it enters the category of the Mubaah (permissibility).