这些是先知（愿主赐福并平安）的其余行为、言语或默许，它们具有法律后果。例如，它们可以说明义务、推荐或许可。如果先知（愿主赐福并平安）所做的行为是为了解释先前的义务（Fard），那么该事项本身就成为义务。例如，安拉（至高无上）在《古兰经》的许多经文中命令人们在规定的时间谨守拜功。先知（愿主赐福并平安）在一段广为流传、由伊玛目布哈里所传述的圣训中说：“你们怎样看见我礼拜，就怎样礼拜。”因此，先知（愿主赐福并平安）反复以相同的次序（Tarteeb）和重复（Ta'addud）礼拜，这一事实解释了先前的义务，因而其本身也是义务。另外，安拉（至高无上）说，
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,
“你们中谁见到这个月，就让他封斋。”（《古兰经》第2章“黄牛”，第184节）
“Whosoever amongst you witnesses the month let him fast”. (TMQ al-Baqarah, verse 184)
先知ﷺ在一段广为人知的圣训中说："你们见到新月就开始斋戒，见到新月就停止斋戒；如果天气阴云密布，就把（沙阿班月）完成三十天。"（伊本·哈哲尔·阿斯喀兰尼在《布鲁格·穆拉姆》中认定其为真实可靠）。因此，这段圣训决定了何时开始斋戒、何时停止斋戒，从而阐明了《古兰经》中先前的命令，并遵循同一原则，即见新月或完成三十天，作为开始或结束斋戒的义务（法尔德）。
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.
另一个例子可以说明这一点，即真主（SWT）在《古兰经》中说：
Another example to illustrate this point is when Allah (swt) states in the Qur’an,
“男女窃贼，都要砍掉他们的手”。（《古兰经》马益代时，第38节）
“The female and the male thief cut of their hands”. (TMQ al-Ma’idah, verse 38)
据伊玛目穆斯林《圣训实录》（Jami'u us-Sahih）中一段马尔福尔（Marfoo'）圣训所载，‘A’isha（愿真主喜悦她）传述，先知ﷺ说："只有在一个第纳尔的四分之一时才需断手。"因此，这一段圣训是对最初律例的说明。
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.
同样地,在宣教(Da'awah)中,其方法论对先知(ﷺ)而言是Fard(必修的义务),他有责任建立这一Deen(宗教/道统)。这一点可以从他(ﷺ)愿意为此舍弃自己的生命中看出。他(ﷺ)对其叔父谈及多神教徒时说:"凭真主起誓,即便他们把太阳放在我的右手,把月亮放在我的左手,条件是我放弃这件事,我也不会放弃,直到真主使它占上风,或者我在此中灭亡。"(Imam Tabari在其《Tareekh》第6卷第1179段中记载)
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).
因此，那些能够被视为解释这一方法论的行为和言论，将被视为恢复伊斯兰生活方式这一方法论中的必要组成部分。
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.