使者（SWT）的行为分为三类： Wait, I need to correct that: the honorific here is "(SAW)", which refers to the Prophet and should be kept as is, and the Messenger is the Prophet Muhammad, so ﷺ should follow the mention. 使者ﷺ的行为分为三类（SAW）：

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

第一类:自然(jibilliyah)的行为,即属于人的身体构造和天性所做的行为,如站立、坐下、饮水之类。对于他(SAW)和他的民众而言,此类行为是被允许的,这一点没有任何争议。第二类:经证实专属于使者(SAW)、无人与他分享的行为,如他专有的为主命的献的悟(Witr)拜、夜间的礼拜(tahajjod)、协商,以及让妻子们自行选择(是留在他身边还是被他休弃),又如他在斋戒中将白昼与黑夜相连(Al-Wisaal fi Al-sawm)的专属之事,以及类似的、经证实为使者所专有的行为。对于这些行为,模仿先知(SAW)是不被允许的,因为它们是他的专属,这一点同样没有争议。

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.

第三类：不属于先知的本性、也不属于他的特殊之事的行为，即其余的一切行为。关于我们应当效法使者（愿主福安之）在这些行为中的做法，没有任何争议；也没有任何争议认为，这些行为与他的言语和默许一样，都是沙里亚的证据，因此我们必须依照他的行为而行，因为他（愿主福安之）曾这样做过。这是根据安拉至高的经文：“你们在安拉的使者身上确有优美的榜样……”（第33章《同盟军》第21节）；以及至高者的经文：“我只遵循蒙启示给我的……”（第10章《优努斯》第15节）；还有至高者的经文：“你说：‘我只遵循蒙我主启示给我的……’”（第7章《我拉弗》第203节）。这些经文的普遍含义明确、清晰、显然，因此它包括使者（愿主福安之）所做的一切行为，正如它包括他的言语和默许一样。所以，在使者（愿主福安之）的一切非特殊、非本性的行为上追随他，是每位穆斯林的必尽义务，因为使者只遵循蒙启示给他的事物。然而，追随使者（愿主福安之）并不意味着必须去做他所做的那件事，而是意味着必须依照该行为的性质去追随。所以，如果该行为属于必须之事，那么去做它就是义务；如果该行为属于可嘉之事，那么去做它就是可嘉的；如果该行为属于许可之事，那么去做它就是允许的。因此，追随须依行为的类别而定，这就如同服从使者的命令一样，因为安拉至高说：

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:

（"那些违背使者命令的人，当心会遭受某种考验，或者受到严厉的惩罚。"）第63节《光明章》，这说明服从使者所命令的事情是有义务的，但这并不表示执行他所命令的事情本身就是义务，而是执行必须与他所命令的相符。因此，如果他命令的是作为义务的行为，那么执行该行为就是义务；如果他命令的是作为推荐的行为，那么执行该行为就是合乎圣行的（mandoob）；如果他命令的是作为允许的行为，那么执行该行为就是允许的。他的一切行为同样都必须遵循，但要依照其各自的类别来遵循。

(…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.

关于行为何时表示义务、何时表示推荐、何时表示许可，其中有细则，需通过考察该行为来判断：如果该行为附带某种迹象，表明它是对先前某一训令的阐释，那么它便是对我们的阐明。例如先知ﷺ明确说："你们应当像看见我礼拜那样礼拜"，布哈里辑录；又如他说："你们要从我这里领受你们的朝觐礼仪（manaasik）"，艾哈迈德辑录。或者，情境的语境表明它是一种阐明，例如有一段概括性的文本需要详解，或一个通称需要限定，或一个无限定的词需要加以限制，而先知ﷺ在需要之前没有予以阐明，待到必须阐明时，他ﷺ便以某一行为来阐明，于是他ﷺ的这一行为就成了阐明。因此，这些对我们构成阐明的行为，即针对先前某段训令（如一节经文或一段圣训）的阐明，便承袭了被阐明之事的判定：若被阐明之事是义务，则履行该行为即为义务；若被阐明之事是推荐，则履行该行为即为recommended（mandoob）；若被阐明之事是许可，则履行该行为即为允许（mubaah）。 若该行为并未附带任何表明其为阐明的迹象，无论是否定性的还是肯定性的，即没有任何迹象与该行为相伴，表明它是对先前训令的阐释，那么就需要另有证据来确定它是义务、推荐还是许可，因为此时它就如同一种求为的要求，仅仅是一种要求，还需要证据来判定它是确定性的求为、非确定性的求为，还是可选的求为。 因此，对于不与表明该行为是为了说明先前言辞的标志相连的行为，该行为本身需要一个标志来确定其执行是义务、推荐还是允许，其裁定将依据该标志而定。然而，通过考察那些不与表明该行为是为了说明先前言辞的标志相连的行为，我们可以看到它们分为两类：一类是其中体现了亲近安拉（Allah Ta'ala）之目的的行为（即虔诚的行为）；另一类是其中没有体现亲近安拉之目的的行为。 对于其中亲近安拉之意图显而易见的行为，执行它是曼杜卜（mandoob，即推荐），因为该行为是能借以亲近安拉的行为，这表明执行它优于放弃它；而放弃它不受惩罚，表明该要求并非决定性的，因此它是曼杜卜，而非义务。于是，标志确定了这是一种非决定性的行为要求，即曼杜卜。 至于其中亲近安拉之意图并不显而易见的行为，执行它是允许的（mubaah），这是因为：先知执行了该行为，表明了（执行它的）要求；而通过执行该行为并不能亲近安拉，这表明执行与放弃之间并无优劣之分。若将此与要求的所指相结合，便表明执行与放弃之间是可以选择的，而这便是允许（mubaah）。

As for when the action denotes the obligation, and when it denotes the preference and when does it denote the permissibility; there are details for that by scrutinizing the action, if it is coupled with an indication which shows that the action is a clarification for a previous address, so it a clarifier to us, as when the Messenger (SAW) says explicitly: this is a clarification for so and so, like :saying His Do pray as you see me praying", compiled by Al- Boukhary, and His saying: أ" "Do your best to take your rites of pilgrimage (manaasik) from me", compiled by Ahmad, or that the contexts of the situations denote that it is a clarification, like if there is a summed up text (mujmal) which needs detailing, or a general which needs specifying, or an unrestricted which needs limiting, and the Messenger did not clarify it before the need for it, then when it became necessary to clarify; He (SAW) performed an action to clarify it, so His action became a clarification. So these actions which are clarification to us, i.e. for a previous address like an Aayah or a Hadeeth; they take the verdict of the clarified matter, if the clarified matter is a obligation, then performing the action is an obligation, and if the clarified matter is a preferable, then performing the action is a mandoob, and if the clarified matter is permissible, then performing the action is mubaah. If the action is not coupled with something that indicates that it is a clarification, neither as negation nor as affirmation, i.e. no indication is coupled with the action to show that it is a clarification for a previous address, then it needs an indication to determine whether it is an obligation, a preferable or a permissible, because it is then like the request to act, it is only a request, and it needs an indication to determine if it is a decisive request to act or a non decisive request, or an optional request. So the action which is not coupled with what indicates that it is a clarification for a previous address, that action itself needs an indication to determine that performing it is an obligation, preferable, or permissible, and the verdict of performing it will be according to the indication. However, by studying the actions that are not coupled with what shows that the action is meant to clarify a previous address; we can see that they are of two types: one of them is what the aim of getting closer to Allah Ta'ala (pious act) appears in it. The other type is what the aim of getting closer to Allah Ta'ala does not appear in it. As for the action in which getting closer to Allah Ta'ala is apparent; the performance of it is mandoob, because being from which one can get closer to Allah Ta'ala is an indication to overweigh performing it over leaving it, and being without punishment for leaving is an indication that the request is non decisive, therefore it is mandoob, not obligation. So the indication determined that it is a non decisive request to act, i.e. mandoob. As for the action in which the aim of getting closer to Allah Ta'ala is not apparent; it is mubaah to perform it, that is because, being performed by the Messenger denotes the request (to do it), and being not of which one can get closer to Allah Ta'ala by performing it does not denote overweighing, but it shows the non overweighing between the performance and the quitting, and if we join this with the denotation of the request; it shows that the request is optional between the performance and the quitting, and that is the mubaah.

有人说：效仿使者（愿主福安之）所做之事是瓦吉卜（必须遵行的义务）。他们从以下几方面推论：《古兰经》、圣训以及圣门弟子的共识。至于他们从《古兰经》中的推论：安拉至高的话：“故你们当信安拉和他的使者——那不识字的先知，他信安拉和他的言辞，你们当顺从他”（7:158），因此安拉命令顺从使者（愿主福安之），而顺从就是服从他的话语，并像他那样行事；而命令即为义务（wujoob），所以效仿他的行为是义务。安拉至高还说：“你说：如果你们爱安拉，就当顺从我，安拉就会爱你们……”（3:31），这表明爱安拉必然要求顺从，而爱安拉至高按共识是义务的，义务所必然要求的也是义务，所以顺从是义务。又安拉至高说：“那些违背使者命令的人，当心遭受考验，或受到严厉的惩罚。”（24:63）因此，他对违背他命令者提出警告，而警告即是义务的标志，命令既适用于言语，也适用于行为。又安拉至高说：“使者给你们的，你们就当接受；使者禁止的，你们就当戒除。”（59:7）此处的“接受”即是遵行。毫无疑问，使者（愿主福安之）给了我们他所做的行为，因此依据此节经文，遵循这些行为是义务。又安拉至高说：“使者的行为对于希望安拉和末日的人，确是你们的好榜样”（33:21）。字面上，好榜样是为信士而设的，所以经文将它与信仰联系起来。 任何信仰真主和末日的人，都必须以使者（愿真主赐予他安拉的尊崇）为最好的榜样；这意味着，凡是不以使者为最好榜样的人，就不是信仰真主和末日的信士。这是坚决要求的标志，也是“瓦哲卜”（必须履行）的证据。此外，至尊真主的话：“你说：你们服从真主，服从使者……”（《光明章》第54节），他命令服从使者，而命令表示义务（al-wujoob）。凡是做与某人同样之事、意在尊崇他的人，就是顺从他的人，因此，去做这件事是“瓦哲卜”（必须履行）的。又如至高无上的真主的话：“当宰德与她离婚之后（依照必要的程序），我把她嫁给你……”（《同盟军章》第37节）。他使自己的行为成为必须遵循的立法，这表明他的行为必须被遵循。

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.

关于他们从圣训中所作的推论：有传述说，圣门弟子（愿真主喜悦他们）在礼拜中脱掉鞋子，是因为先知（愿真主赐福他并赐平安）脱了鞋子，所以他们understood：遵循先知的行为是应当的。先知（愿真主赐福他并赐平安）认可了他们的做法，之后又向他们说明了单独这样做的原因（即“illah”）。艾布·赛义德传述：“先知（愿真主赐福他并赐平安）礼完拜后脱掉了鞋子，人们也都脱掉了鞋子。他离开时说：你们为什么脱掉鞋子？他们说：‘真主的使者啊，我们看见您脱掉了，所以我们也脱了。’他说：‘哲卜拉伊勒来告诉我，鞋上有不洁之物。’”由艾哈迈德收录。 又有传述说，先知（愿真主赐福他并赐平安）命令他们将哈吉与欧麦勒分开进行，但他自己却没有分开，于是他们对他说：“您命令我们分开，您自己却没有分开。”他们由此理解到，他们的裁决与他的裁决相同。先知并没有否认他们的理解，而是向他们说明了自己的理由，即他带了牲畜作为献牲。 又有传述说，先知（愿真主赐福他并赐平安）禁止在斋戒中连续不断地斋戒（相续斋，Wisaal）即连接白天与黑夜，但他自己却连续斋戒，于是他们对他说：“您禁止我们连续斋戒，您自己却这样做。”他说：“我与你们不同，我与我的主同在，祂供我饮食，使我解渴。”由艾哈迈德收录。先知认可了他们的理解，即他们与他共享同一裁决，但他向他们表明了一个专属于他自己的理由。 又有穆斯林收录的传述：欧麦尔·本·艾比·赛莱麦问道：“真主的使者啊，斋戒的人可以亲吻吗？”真主的使者（愿真主赐福他并赐平安）对他说：“你去问乌姆·赛莱麦。”她便告诉他，真主的使者（愿真主赐福他并赐平安）是这样做的。如果先知的行为不需要遵循，那么这一传述便毫无意义。 同样,关于他(ﷺ)所传述的在大净(Ghasl al janaabah)中洗头,他说:"至于我,我在头上浇三捧水",此见于al-Nassaa'i所辑录;这是在人们就大净问题与他(ﷺ)发生争论时给出的回答。此外,布哈里所传述的是:使者(ﷺ)命令圣门弟子解除朝觐戒态(Ihraam),方法是剃发和宰牲,但他们没有回应。于是他向乌姆·赛莱麦诉苦,她建议他走出去宰牲并剃发,他就这样做了,随后他们也宰牲、剃发。若非他的行为必须被遵循,事情就不会如此。至于公议(Ijmaa'),是因为圣门弟子就无射精的性交之后洗净是否为义务发生了争论;当把使者(ﷺ)的行为传达给他们时——即阿伊莎(愿真主喜悦她)所传述的她说:"我和使者(ﷺ)都做过,然后我们洗了"——他们便一致认为这是必须的,此见于提尔米齐、伊本·马哲和艾哈迈德所辑录。另外,欧麦尔(愿真主喜悦他)曾亲吻黑石并说:"我确知你只是一块石头,既不能害人,也不能利人;若非我见先知(ﷺ)触摸你,我也不会触摸你。"此见于布哈里所辑录。这在圣门弟子之间是广为人知且无人反对的,因此遵循他(ﷺ)的行为成为了公议。

As for their inference from the Sunnah: It has been narrated that the Sahaabah (MABPWT) took of their shoes in the prayer when the Messenger (SAW) took of His shoes, so they understood that following the action of the Messenger is obligatory, and the Prophet (SAW) approved them, then He clarified to them the reason (illah) for doing it alone, Abu Sa'eid narrated that: " The Prophet (SAW) prayed then took off His shoes, then the people took off their shoes, then when He left He said: why you took off your shoes? They said: O Rasoul Allah, we saw you took them off so we took them off, He said: Jibreel came and told me that there is impurity in them" compiled by Ahmad. Also what was narrated that He (SAW) commanded them to separate the Hajj to the Umrah, but He did not separate, so they said to Him: " You commanded us to separate the Hajj and You did not separate" so they understood that their verdict is like His, and the Prophet did not disapprove their understanding, but He clarified to them His excuse, that is His bringing of the sacrifice. Also it was narrated that He (SAW) forbade the (Wisaal) connection of the day and the night while fasting, but He did connect, so they said to Him: You forbade the wisaal for us and you did it, then He said: I am not like you, I remain with my God, He feeds me and quenches my thirst" compiled by Ahmad, so He approved their understanding that they share the verdict with Him, but He expressed to them an excuse that is specially for Him. Also what Muslim compiled that Omar Ibn Abi Salamah that the asked He "ِ Messenger of Allah (SAW) can one kiss while fasting? The Messenger of Allah (SAW) said to him: Ask this -to Umm Salamah- then She told him that Rasoul Allah (SAW) does that" and had His actions not been followed that would have no meaning. Likewise what was narrated from Him (SAW) about washing the head in the ritual ablution (Ghasl al janaabah) that He said: " As for Me I pour three handfuls on My head" compiled by Al Nassaa'i, and that was an answer given when the people disputed at Him (SAW) about Ghasl al janaabah. Moreover, what the Bukhari narrated that the Messenger (SAW) commanded the Sahaabah to disengage from their ritual consecration (Ihraam) by cutting the hair and slaughtering (the sacrifice), so they stopped (did not respond), so He complained to Umm Salamah, then She advised Him to walk out to slaughter and cut His hair, so He did that, then they slaughtered and cut their hair, and it would not be like that unless His action must be followed. As for the Consensus (Ijmaa'), that is because the Sahaabah disputed about the obligation of the washing (ritual ablution) after the sexual intercourse (Jimaa') without ejaculation, so when conveyed to them the action of Rasoul Allah (SAW) that 'Aa'ishah (MABPWH) narrated saying: I and Rasoul Allah (SAW) have done it, then we washed", so they agreed (had consensus) that it is obligatory, compiled by Al-Tirmizthi, Ibn Majah and Ahmad. Also what was narrated that Omar (MABPWH) used to :say and stone black the kiss I certainly know that you are a stone, you cannot harm nor can you benefit, and had I not seen the Prophet (SAW) handled you; I would not handle you" compiled by Al-Bukhari. That was well known between the Sahaabah without denial, so it was a consensus to follow His action (SAW).

所有这些证据的结论可以归结为一点:遵循与执行某行为是有区别的,即遵循使者(SAW)所做的,与执行使者所做的行为,二者不同。遵循使者ﷺ是必须的,对此并无争议。但必须遵循使者ﷺ的那种行为的执行方式,因行为的性质而异。如果该行为是允许的(mubaah),那么在其中的遵循就是对允许之事的遵循,即做与不做皆可自由选择,这便是该情形下的遵循。如果有人将其执行视为义务,并使之对他人也成为义务,那他并非在遵循使者ﷺ,而是在与他相违背,因为遵循是通过依照该行为的性质去执行而实现的:若该行为是瓦吉卜(waajib),则其执行为瓦吉卜;若是孟敦(mandoob),则其执行为孟敦,舍弃它者并不犯罪;若是穆巴赫(mubaah),则其执行为穆巴赫。因此,遵循使者ﷺ便是依照行为的性质而行事;若违背此点,则不是遵循。前述所有证据都是针对遵循而言,而非针对执行该行为本身,因此它们并不能充分证明使者ﷺ所做之事的执行是必须的,由此推出其为必须的论断也就不成立。 这与命令(Al-Amr)的情形相似:命令并不等同于义务,安拉所命令的一切并非都是义务,而是随着迹象的不同而有所区分,所以祂所命令的事物可能是瓦吉卜,可能是孟敦,也可能是穆巴赫。与命令相关的义务是服从命令,而非执行祂所命令的事物本身;而服从命令只能依照安拉所命令的内容而行。 因此，如果他以义务（wujoob）的方式命令，那么履行它就是wajib（瓦吉布）；如果他以推荐（nadb）的方式命令，那么履行它就是mandoob（曼杜卜）；如果他以允许（ibaahah）的方式命令，那么履行它就是mubaah（穆巴赫）。将mubaah变为义务，并不是服从命令者，而是违背他所命令的，遵循先知的行为也是如此，它只是依照该行为出现时的方式而行。

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.

有人说：效法使者所做的事是“曼杜卜”（值得推荐的），他们由真主的话推出这一点：“你们在真主的使者身上确有优美的榜样，那是为所有希望真主和末日、并且常常记念真主的人。”（33:21，《盟军章》）。因此，把“榜样”（uswah）限定为“优美的”（hasanah），表明做这件事是更为优越的；而义务被否定，是因为它与原则（asl）相违背。又因为真主说“对你们而言”（lakum），而没有说“你们必须遵行”（‘alaykum），所以确定了推荐的优先性。

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.

回答是：所谓效法他的行为，是指我们按照他（ﷺ）行事的方式来做这件事。但如果他礼拜的是一个瓦吉布（wājib，必行之事），而我们却以奈福拉（nāfilah，自愿之事）的方式礼拜，或者反过来，那就不算效法他了，因为效法就是按照他的方式来执行该行为，而这属于瓦吉布，而非曼杜卜（mandūb，可行之事）。至于他所说的“善”（ḥasanah）是用来形容“效法的榜样”（uswah），意思是良好的效法，这并不能作为优先性的证据。效法是瓦吉布的，正如经文所示，即真主至高的话：“对于那些期望真主和末日的人，真主的使者对你们来说是一个好榜样。”{你们确已在使者身上获得优美的模范，对于希望真主和末日的人，并且常常记念真主的人。}这表明效法的义务。不过，这里的效法并不是指履行该行为的义务，而是指遵循的义务。由于他的行为是否属于瓦吉布、曼杜卜或穆巴赫（mubāḥ，允许之事），只能通过证据来确定，因此，除非有证据证明该行为是瓦吉布，否则其履行不能被视为瓦吉布。据此，这节经文所表明的是遵循，而并不表明履行该行为本身，所以它也不能作为履行该行为是曼杜卜的证据。

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.

有些人说：做先知（愿主福安之）所做的事，是属于允许（Mubaah）的，既不是必须的，也不是推荐的（Mandoob）。他们的论据是：他的行为不可能是禁止的（Haraam），也不可能是厌恶的（Makrooh），因为这两者在根本上是被否定的。并且显然是不同的，因为如果合格的穆斯林很少犯禁止和厌恶的行为，那么最尊贵的穆斯林（即先知ﷺ）怎么会犯呢？因此，该行为可以是必须的（Waajib）、推荐的（Mandoob）或允许的（Mubaah）。由于义务（Wujoob）和推荐（Nadb）在根本上是被否定的，因为做或不做的过失被免除是被确认的，而义务和推荐的附加若无证据便不能成立，而这些证据并不存在，所以剩下的就是允许（Ibaahah）。 对此的回答是：如果先知ﷺ的抽象（非说明性）行为中，没有体现出亲近安拉塔阿拉的意图，那么它就是允许的。因为行为本身不能使仆人借之亲近安拉，这本身就表明效仿先知ﷺ在此并不被要求；而先知ﷺ做了某事，意味着他要求人去做，那么去做这件事便是可选的，这就是允许。至于其他情况，则由迹象（Qareenah）来决定它是必须的还是推荐的。因此，将先知ﷺ行为的指示范围限定为：必须的、推荐的或允许的，而不指示禁止的和厌恶的，这是正确的；但将其指示范围限定为允许（Ibaahah），则是错误的，因为迹象本身就是必须或推荐的证据，而在那些体现出亲近安拉塔阿拉之目的的行为中，这一迹象是存在的，因此该行为是推荐的；如果存在表明义务的迹象，则它是必须的。

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.

由前文所述可以清楚看出,使者(SAW)的行为本身并不表示定为义务(wujoob)、推荐(nadb)或允许(ibaahah),它们只表示行动的要求。至于它是义务、推荐还是允许,则由 qareenah(判定的迹象)来决定。这是指那些并非作为先前命令之说明而出现的行为。而那些作为先前命令之说明而出现的行为,则依照所说明的事项而定,无论该事项是义务、推荐还是允许。

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.

对于使者ﷺ所做的那些行为，凡是并非对先前经文的阐明，也没有证据表明它们是属于他的特殊事项，并且我们知道其类型或为义务、或为推荐、或为允许（的行为）——无论是通过他对我们的阐明，还是通过其他证据，即某种迹象（qareenah）——那么效法他在这些行为上的做法便是必须的，也就是说，遵循他是义务（fardh）。其依据有经文和圣门弟子的共识。 就经文而言，是安拉至高无上的话语：“当宰德与她离婚之后，我把她嫁给你，目的是使信士们在迎娶养子的妻子时不致有所过失，如果养子已经与她们离婚。”（《与会军》：37）。如果不效法他的行为并遵循他，这节经文便毫无意义。 还有他至高无上的话语：“你说：如果你们爱安拉，就跟随我，安拉就会爱你们。”（《阿拉仑家属》：31）。其推论在于：安拉使跟随他成为获得安拉之爱的必要条件；既然跟随是必要的，缺少了跟随，也就缺少了被要求的爱（对安拉的爱）。而这是一致认定为禁止的。因为跟随使者是证明对安拉之爱的条件，如果条件（即跟随）不存在，那么有条件的事（即证明对安拉之爱）也就不会存在。既然爱安拉是义务，那么跟随使者也就是义务。 还有他至高无上的话语：“你们在安拉的使者ﷺ身上确有美好的榜样，给那些期望安拉和末日的人。”（《同盟军》：21）。其证明在于：安拉使效法先知ﷺ成为期望安拉与末日的必要组成部分，而不效法则必然导致失去其所依赖的条件，即对安拉和末日的期望，而这就是不信（kufr）。 这就表明了模仿（效仿）的义务。

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.

至于圣门弟子的共识，原因在于圣门弟子一致以先知的行为作为依据，例如他们以先知亲吻黑石为据，以及他在斋戒时亲吻妻子是被允许的，还有其他数不胜数的事例。

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.

所以，这些证据足以证明模仿的义务。而模仿就是照他的行为去做。因此，在行为上的模仿，就是按照他的行为去做：与他的行为相同，符合其性质，并且是因为他的行为而做。 "与他的行为相同"是一个限定条件，因为如果行为的形式不同，就不构成模仿。"符合其性质"是第二个限定条件，因为它意味着与该行为的目的和意图相同。如果两种行为（先知ﷺ的行为与模仿者的行为）中，一种是必须履行的，另一种不是，那么即使它们形式相同，也不构成模仿。"因为他的行为而做"是第三个限定条件，因为即使两人的行为在形式和性质上相同，但他们都不是因为对方的行为而做。例如，一些人约定去做晌礼，或者遵照安拉至高的命令斋戒莱麦丹月，我们不能说他们是在互相模仿。 同样，如果他ﷺ的行为发生在某个特定的地点或时间，那么地点或时间对于跟从和模仿先知ﷺ并无影响，无论该行为是反复发生还是未反复发生，除非证据表明该功修专属于某一特定的地点或时间，例如朝觐专属于阿拉法特，拜功专属于其规定的时间，斋戒专属于莱麦丹月。这就是模仿。 因此，如果先知ﷺ做某件事是出于推荐（曼杜卜），而我们却把它做成了义务（瓦吉卜），那么我们的行为就不是模仿，反而是违背了先知ﷺ的命令，而这是哈拉姆（被禁止的）。所以，模仿（taassi）就是我们按照他ﷺ的行为去做，与其性质相同，并且是因为他的行为而做。要模仿他的行为，就必须满足这三个限定条件，别无他途。

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.