由于效法先知的义务已被证明,而效法的条件是要做与他相同的行为,那么了解他行为的性质(方向),就是继续遵行的条件之一。因此,必须知道能够得知他行为性质的途径,以便按照他所施行的性质去行事,即wajib(必须)、mandub(推荐)或mubah(允许)。至于他那些并非对先前之命令作出说明的行为,显然,了解该行为的性质,就是通过该行为本身去判断:如果它属于那种通过施行而能使人亲近真主(Ta'ala)的行为,则为mandub;如果它不属于那种通过施行而能使人亲近真主的行为,则为mubah。至于他那些对先前之命令作出说明的行为,其性质则限于义务(wujub)、推荐(nadb)或允许(ibahah),因此了解先知行为性质(方向)的途径有四种:1. 包含上述三种性质的途径。2. 了解wajib的途径。

Since the obligation of imitating the Messenger (SAW) is proven, and that the condition of the imitation is that the same like His action should be acted, then the ('ilm) knowledge of the direction (quality) of His action is one of the conditions for the carrying on. Therefore it is inevitable to know the ways by which the quality of His action can be known, in order that the action will be performed in accordance with the quality that He performed it as, i.e. waajib, mandoob, or mubaah. As for His action that is not a clarifier for a previous address, it is apparent that knowing the quality of the action is by knowing the selfsame action, if it is of that which one can get closer (to Allah Ta'ala) by performing it, then it is the mandoob, and if it is not of that which one can get closer by performing it, then it is the mubaah. As for His action which is a clarifier for a previous address, it is limited to the obligation (wujoob), preference (nadb), or the permissibility (ibaahah), so there are four ways to know the (direction) quality of His action: 1- The way that includes the three (directions/qualities). 2- The way of knowing the waajib.

3- 认识"曼杜卜"（mandoob）的方法。

3- The way of knowing the mandoob.

4- 认识"mubaah"（许可之事）的方法。

4- The way of knowing the mubaah.

1- 包含这三者的方式，共有四种：其一是通过言明，即先知（SAW）提及某项行为的义务性、推荐性或允许性，也就是说：这项行为是瓦吉卜（wājib），或曼杜布（mandūb），或穆巴赫（mubāḥ）。

1- The way that includes the three, it is of four things: one of them is by mentioning, i.e. the Prophet (SAW) mentions the obligation, the preference, or the permissibility of the action, i.e. by saying: this action is waajib, or mandoob, or mubaah.

第二点是类比（Al-Musaawaah）：即先知（SAW）把某一行为与另一已知其性质（指示）的行为相提并论，他先做了某个行为，然后说：这个行为等同于或类似于那个具有已知性质的行为，由此便显示了该行为的性质，无论它是什么。第三点是：通过了解他的行为是对某段经文的遵从，而该经文确定了三种裁决之一。比如，如果已知某个行为是遵从一段表示其为义务的经文，那么当他把另一个行为与之等同时，便可知后者也是瓦吉布（义务），优先与许可的情况同理可推。

The second thing is the equality: that is when the Prophet (SAW) equalizes an action to another action which has a known (direction) quality, by performing an action then saying: this action is like or equal to that so and so action which has a known quality, so that shows the quality of the action what ever it is. The third thing is: by knowing that His action is adherence to an Aayah that determines one of the three verdicts, like if it is known that a certain action was adherence to an Aayah which denotes the obligation as an example, so if He equalized it to another action, then it becomes known that it is waajib too, and the same would be said in the preference and the permissibility.

第四件事是:通过得知他的行为是对某一概括性(mujmal)经文的阐明而知晓其所示的裁决。如果该经文表明某件概括之事是允许的、值得推崇的,或是义务的,而使者(SAW)以其行为阐明了它,那么他的行为便是允许的(mubaah)、值得推崇的(mandoob)或义务的(fardh),因为阐明者如同被阐明之事。例如安拉至高的话语:{你们当谨守拜功}(《古兰经》2:43)。他(SAW)在行拜时说:"你们怎样看见我拜,你们就怎样拜。"此话由布哈里辑录。朝觐(manaasik)的仪式亦是如此……等等。 二、认识瓦吉卜(waajib)的途径有三种:第一种:表明某事为瓦吉卜的标志,例如宣礼(azthaan)和始拜词(iqaamah),它们是拜功为义务的标志。

The forth thing is: by knowing that His action is a clarifier for a summed up (mujmal) Aayah which denotes one of the verdicts, so if it denotes the permissibility, or the preference, or the obligation of a summed up matter, then the Messenger (SAW) clarified it by His action, then His action would be mubaah, or mandoob, or fardh, because the clarifier is like the clarified matter, like the saying of Allah Ta'ala: .. {And do establish the prayer…) 43 Surat Al-Baqarah, He (SAW) said while performing it: Do pray as you see me praying" compiled by Al-Bukhari, and the same in the Hajj (manaasik) rituals…and so on. 2- The way of knowing the waajib, it is of three things: The first: the signs that show that the thing is waajib, like the azthaan (call to prayer) and the iqaamah (call to establish the prayer), they are signs for the obligation of the prayer.

第二种情况：如果此行为是对所许之愿（nazthr）的履行，而履行所许之愿是wajib（必须的），比如他说：如果敌人被击败了，那么我有责任向真主塔阿拉斋戒明天，然后他在击败之后的那天斋戒了，这就表明它是wajib的。

The second: if the performance of the action being fulfillment of a vow (nazthr) He made, since fulfilling the nazthr is waajib, as if He says: if the enemy got defeated, then it is my duty to Allah Ta'ala that I fast tomorrow, then He fasted the morrow after the defeat, so that shows that it is waajib.

第三种情况：该行为若非必须（wājib）就会被禁止，例如日食拜中的两次额外鞠躬（rukūʿ）。因为故意增加一个拜的实践性支柱会使拜作废，所以如果它们不是必须的，就会被禁止。日食拜中第二次鞠躬是额外的，它会使（一般的）拜作废，但它是先知ﷺ所实施的，因此在日食拜中它是必须的（fardh）。第二次鞠躬的合法性不可能属于该拜中的推荐（mandūb）或许可（mubāḥ），因为第一次鞠躬是必须的；它被重复，表明被重复的那一次是必须的，因为它是对必须行为的重复，就像第二次叩头（sujūd）一样。至于拜中的忘记叩头（sujūd al-sahw）和诵读叩头（sujūd al-tilāwah）以及其他情况，它们并不属于重复，因为言辞上的证据与行为相辅，表明它们是推荐的，所以它们有推荐性（nadb）的证据。至于在节日拜（ʿĪd）中连续举起双手，这并不是故意增加支柱，而且举手是一种动作，它不会使拜作废。因此，表明义务的行为，是指若非必须（wājib）就会被禁止的行为，也就是说，若非为义务拜（fardh），我们就会被命令避免它。

The third: being the action forbidden if it is not waajib, like the two extra ruku' (kneeling) in the eclipse prayer; that is because adding a practical pillar deliberately abolishes the prayer, so if they are not waajib they would have been forbidden. The second ruku' in the eclipse prayer is additional, and it abolishes the (normal) prayer, but being performed by the Messenger means it is fardh (in the eclipse prayer). The legitimacy of the second ruku' cannot be of the mandoob or the mubaah in this particular prayer, because the first ruku' is waajib; its repetition shows that the repeated one is waajib, since it is a repetition of a waajib, like the second sujood (prostration). As for the inattentiveness sujood (al-sahoo) and the recitation sujood (al-tilaawah) in the prayer and others, they are not repetition because the verbal daleel beside the action show that they are mandoob, so they have a daleel for the nadb (preference). And as for lifting up the hands successively in the feast ('eid) prayer, that is not adding a pillar deliberately, moreover, lifting up the hands is a movement and it does not abolish the prayer. Accordingly the action that denotes the obligation is an action that whish if it is not waajib; it would be forbidden, i.e. if it is not fardh; we would be ordered to abstain from it.

3- 知道"mandoob"（推荐之事）的方式有两种：第一种：该行为是以亲近安拉塔阿拉的意图而实施的，并且它不附带任何指向亲近之根源的额外迹象，即不附带任何指明其为义务或许可的迹象，因为义务在本质上是被否定的，而且它是为了亲近，所以它否定了许可，于是推荐（nadb）便得以确定。第二种：如果该行为是作为对某项推荐之事的补做（qadhaa'）而实施的，那么它也是推荐的，因为补做与原本的履行（adaa'）相似。至于说"如果一个人整个时间都在睡觉"，这种说法是不正确的；不应该这样说，因为在这种情况下，履行（adaa'）对他来说已经成为义务，其原因是义务之因（sabab）在他身上已经出现，而并非因补做的义务而产生。

3- The way of knowing the mandoob is of two things: The first of them: is that the action has been performed with the intention of getting nearer to Allah Ta'ala, and it is abstracted from any additional indication to the origin of the nearness, i.e. it is abstracted from any indication that specifies the obligation or the permissibility, because the obligation is originally negated, and because it is for the nearness; it negates the permissibility, so the nadb (preference) gets determined. The second of them: if the action was performed as a making up (qadhaa') for a mandoob, then it will be mandoob too, since the making up resembles the original performance (adaa'). And it is not correct to say: if one slept the whole time; the adaa' (of the prayers) is not obligatory upon him with the obligation of the qadhaa', it should not be said so, because the adaa' in this situation became obligatory upon him by the occurrence of the cause (sabab) of the obligation in his right.

4- 知晓“mubaah”（允许之事）的途径有两种：

4- The way of knowing the mubaah is of two things:

第一点：如果使者（SAW）持续做某件事，之后他停止了这件事，而并没有出现废止（的证据），那么他完全停止他原本持续进行的事情，这表明的是选择性的请求，而这就是“mubaah”（允许），因此它是许可（ibaahah）的证据。

The first: If the Messenger (SAW) continued to do an action then He quitted it without abrogation. His complete quitting of what He used to do continuously, it denotes the optional request, and this is the mubaah, so it is a daleel of the permissibility (ibaahah).

第二点：如果使者所做的某件事没有任何表明其性质（指令或性质）的迹象，而使者不会去做被禁止或被厌恶的事，并且义务与推荐原本就是被否定的，那么这件事便是允许（mubaah）的。

The second: If the Messenger performs an action which has no sign of any thing (direction or quality), and since the Messenger does not do a forbidden or hated (action), and since the obligation and the preferable are originally negated, so that action is mubaah.