The example of the Messenger (saw) demonstrates the only methodology of resuming the Khilafah and establishing an Islamic State, in other words changing Dar ul-Kufr to Dar ul-Islam.

Hence, a detailed understanding of how to derive the obligatory elements (Arkan) of the Methodology of the Prophet (saw) is needed. After this is clear it must be applied to our situation in determining the way to resume the Khilafah.

The principle of Ta’asi or emulating the actions of the Messenger (saw) has always occupied a section of the books on Usul when understanding the Sunnah of the Prophet (saw). The subject matter under discussion is how to emulate the Messenger (saw) in his behaviour and what value to give such emulation.

Allah (swt) states in the Qur’an, “Verily in the Messenger of Allah (saw) you have the finest example” (TMQ al-Ahzab, verse 21)

Also Allah (swt) orders the Prophet (saw) to say to the believers,

“If you do love Allah then follow me, and Allah will love you and forgive you for your sins and Allah is Ghafoor al-Raheem”. (TMQ al-e-Imran, verse 31)

Hence Muslims are obliged to emulate and follow in the footsteps of the Messenger (saw) if the forgiveness of Allah (swt) and entering into Jannah is hoped for. Therefore, it is an obligation to emulate him (saw) and imitate him. However, Muslims are required to imitate him correctly and in the manner which Allah (swt) obliges us to do so. The following is a breakdown of his (saw) actions.

These would be actions which are part of the nature of the Prophet (saw). So, for example Bukhari narrates that he (saw) would go red when he got angry. Also according to Imam Tirmidhi in his Shama’il, he (saw) would walk very quickly as though he was walking down a hill. These are permitted for us to copy out of love, as they were actions of the Prophet (saw), but they carry no legislative consequences, and thus fall under the Mubah (permissible).

These are actions that were specific to the Prophet (saw). So, for example his wives in the Qur’an were prohibited from remarrying after being widowed, whereas the believing women can remarry after their first husband dies or they divorce. He (saw) was also permitted to marry more than four wives whilst all Muslims are forbidden from this. He (saw) would fast day and night without stopping, but he prohibited the Muslims from doing so. Tahajjud was wajib upon him but Nafilah for all Muslims (al-Shakhsiyyat ul-Islamiyyah Vol. 3). Muslims are prohibited from following the Messenger (saw) in these matters. So one cannot pray Tahajjud as a Fard, nor can one prevent the Muslim women re-marrying after they divorce or become widows. Nor can Muslims marry more than four wives. Following the Prophet (saw) in any of these would be Haram.

These are the rest of the actions, speech or consent of the Messenger (saw) and carry legal consequences. So for example they may explain obligations, recommendations or permission. If the action that the Prophet (saw) was undertaking came as an explanation to a previous obligation (Fard) then that matter would become Fard. Allah(swt), for example, states in many Ayaat of Qur’an to establish the Salah at regular times. The Prophet (saw) stated in a well known Hadith that is narrated by Imam Bukhari, “Pray as you see me pray”. So the fact that the Prophet (saw) repeatedly prayed in the same order (Tarteeb) and in repetition (Ta’addud) explains the previous obligation and hence is obligatory itself. Also, Allah (swt) states,

“Whosoever amongst you witnesses the month let him fast”. (TMQ al-Baqarah, verse 184)

The Prophet (saw) stated in a well known Hadith, “Fast when you see it (the moon) and stop fasting when you see it (the moon) and if it is cloudy then complete the thirty days” (Authenticated by Ibn Hajr al Asqalani in Bulugh ul-Maram). So this narration determines when to fast and when to stop fasting, thus explaining a previous order in the Qur’an and hence following the same rule i.e. the Fard of sighting the Hilal or the completion of the thirty days in order to begin fasting or end it.

Another example to illustrate this point is when Allah (swt) states in the Qur’an,

“The female and the male thief cut of their hands”. (TMQ al-Ma’idah, verse 38)

It has also been narrated from ‘A’isha (ra) in a Marfoo’ narration in Imam Muslims Jami’u us-Sahih that the Prophet (saw) said, “There is no cutting except in one quarter of the Dinar”. Hence this comes as an explanation of the initial rule.

Similarly, in the Da’awah the methodology was Fard on the Prophet (saw) and he was obliged to establish this Deen. This can be seen from the fact that he (saw) was prepared to give up his own life for it. He (saw) stated to his Uncle concerning the Mushrikeen, “By Allah, if they were to put the sun in my right hand and the moon in my left, on condition that I relinquish this matter, I would not relinquish it until Allah has made it dominant or I perish therein” (Imam Tabari in his Tareekh Vol. 6 par. 1179).

Hence the actions and statements which can be seen to be explaining this methodology would be deemed as obligatory elements of the methodology of resuming the Islamic way of life.

Gaining the pleasure of Allah (swt) and getting closer to Allah (swt) is the purpose of the believer and the fundamental premise of all of his actions. Hence those actions which earn Allah (swt)’s pleasure and if omitted can lead to punishment are deemed as Fard. However, those which bring a Muslim closer to Allah (swt) but if omitted do not carry a threat of punishment are deemed as recommended or preferable acts, Mandoub. If the actions of the Messenger (saw) indicate getting closer to Allah (Taqarrub il Allah) then they are also recommended. So for example the Dhikr and Du’aa gain Allah’s (swt) favour and are thus Mandoub. So, for example, it has been narrated from the Shama’il al-Tirmidhi that the Prophet (saw) used to commence eating with Tasmiyah (saying Bismillahir Rahmanir Raheem) this would serve as a reminder of Allah (swt) and would mean showing thankfulness and hence would be recommended.

As for actions which carry no indication of Qurbah or threat of punishment and reward, they would merely be Mubah (permitted) and Muslims would engage in them if they so wished. For example, he (saw) used scribes to preserve the Qur’an on date palm leaves. This style of preservation carries no reward or punishment hence it is Mubah. Other means such as CD’s and Printing are similarly Mubah.

The relevance of this for the topic at hand is that one is able to distinguish those actions which he (saw) did as styles that weren’t obligatory, from the obligatory (Fard or Wajib) actions, which he (saw) undertook as Fard and part of his methodology.