使者的行为（Af'aal）分为四种类型：

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

1 – 自然行为（Al-Af’aal Al-Jibilliyah）：指源自人的自然禀性（即其Khalqah，也就是他自然而然做事的方式）所做的行为，如站立、坐下、进食、饮水、行走及类似的事情。对于这些行为对他（ﷺ）及其乌玛而言是允许的（Mubaah），这一点没有差异，也没有分歧，因此它们不属于法定责任与问责（Takleef）的范畴。所以，并不必须效仿使者（ﷺ）做这些行为的方式。

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 ——已被确认或证实为专属于他（愿主赐福他并使他平安）的行为。例如不进食地连续斋戒（不吃苏海尔和开斋饭），或同时娶九位妻子。依据《古兰经》和公议（伊maa'，Ijmaa'），这些事项已被确立为他所专有的，因此我们不得与他共享或参与这些行为，也不允许效仿他去做此类事情。

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 ——对《古兰经》中某条未加详述或含义不确定的经文（Mujmal）作出说明的行为，为我们确立了立法，并为我们确定了相应的判决（Hukm）。在这种情况和处境下，他（ﷺ）所作行为的判决，与该行为所说明的经文在义务（Wujoob）、推荐（Nadb）或允许（Ibaahah）方面的判决相同。例如他（ﷺ）在朝觐（Hajj）中的各项行为，其判决与下面这节经文的判决相同：

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:

而该裁决（Hukm）为“وجوب”（wujoob，即必须），只要不存在能将其从“وجوب”中移开的“قرينة”（qareenah，即indicator/指示），这一裁决就持续有效。

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 – 与表明其意在亲近真主（Al-Qurbah）相关联的行为。这些行为要么在其中显现出亲近真主的意图或目的，要么并未显现。若亲近真主的意图得以显现，例如斋戒阿舒拉日（‘Aashooraa’），则该行为属于曼杜卜（Mandoob，即劝导性的功修），行者因此受到奖赏，而放弃它则不受惩罚。然而，若亲近真主的意图并未显现，例如为战斗选择某个特定的地点或阵位，则该行为便归入穆巴赫（Mubaah，即允许性的行为）的范畴。

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).