An Seeghat ul-Amr (Sigar umarni) an samar da shi a harshen Larabci don nuna buƙata ko umarni na aiwatar da aiki. Domin neman aiwatar da aikin, akwai sigogi (Siyagh) waɗanda Ash-Shaari' ya yi amfani da su a cikin Alƙur'ani da Hadisi, kuma sun haɗa da:

The Seeghat ul-Amr (Command form) has been provided in the Arabic language to indicate the request or demand to undertake the action. To demand the undertaking of the action there are forms (Siyagh) that the Shaari’ has utilised in the Qur’aan and the Hadeeth and these include:

1 – Seegha (tsari) da harshen Larabci ya tanadar don nuna umarni a fannin harshe, kuma wannan tsari shi ne 'If'al'. Misali kamar abin da ya zo a cikin maganar Allah (SWT):

1 – The Seeghah (form) that has been provided by the language to indicate the command form linguistically and this is the form ‘If’al’. This is like what has come in the Qawl of Allah (swt):

Kamar Faɗinsa Ta'ala:

And like His Qawl Ta’Aalaa:

2 – Umarni kuma yana tabbata da fi'li mudāri' (lokacin yanzu/nan gaba) wanda aka riga aka sa masa Lāmu al-Amr, wato "LaYaf'al", kamar yadda Maganarsa (SWT) take:

2 – The command is also realised with the Mudaari’ (present tense) form prefixed with ‘Laam Al-Amr’ 'LaYaf’al’ like in His Qawl (swt):

Kuma a cikin Maganarsa Ta'ala:

And in His Qawl Ta’Aalaa:

3 – Buƙatar aikata aikin (watau Amr/umarni) ana iya cimma ta ta hanyar Jumal Al-Khabariyah (jimloli masu bayani), kamar faɗin Allah Ta'aala:

3 – The Talab (demand/request) to perform the action (i.e. the Amr/command) is also realised by the Jumal Al-Khabariyah (informative sentences) like His Qawl Ta’Aalaa:

Ma'anar da ake nufi a wannan tsari ita ce Amr (umarni) ga uwaye su shayar da 'ya'yansu nono. Ba a nufin kawai a bayyana faruwar shayarwa daga uwaye ba, kuma ana fahimtar wannan ne ana kuma cire shi daga Siyaaq (mahallin) ayoyin. Wani misali na wannan yana cikin Qawlin Allah Ta'aalaa:

The intended meaning in this form is the Amr (command) for the mothers to breastfeed their children. It is not intended to just inform about the occurrence of breastfeeding from the mothers and this understanding is gained and deduced from the Siyaaq (context) of the Aayaat. Another example of this is in the Qawl of Allah Ta’Aalaa:

4 – Buƙata ko roƙo (Talab) na yin aikin, watau umarni (Amr), ana kuma cimma shi ta hanyar Lafzh (furci da aka faɗa da kalmomi):

4 – The demand or request (Talab) to do the action i.e. the command (Amr) is also realised by the Lafzh (worded expression):

(Amara, Ya'muru, Amr/Ya umarta, yana umartar, umarni): Wannan yana kama da abin da aka samu a cikin Qawlin Allah Ta'ala:

(Amara, Ya’muru, Amr/He commanded, he commands, command). This is like what is found in the Qawl of Allah Ta’Aalaa:

Kuma kamar yadda yake a cikin Qawlinsa (SWT):

And like in His Qawl (swt):

5 – Ana cimma umarni da sigar (tsari) na Ism Fi'l (sunan aiki) na umarni, kamar: (Halumma) wanda ma'anarsa shi ne ci gaba ko ka matsa gaba. Allah (SWT) ya ce:

5 – The command is realised with the Seeghah (form) of the Ism Fi’l (verbal noun) of the command like: (Halumma) which means go ahead or proceed upon. Allah (swt) said:

Malaman sun sami sabani game da abin da sigar umarni ke nunawa ta fuskar Hukm At-Takleefiy, da kuma ta fuskar maimaituwa, gaggawa da sassautawa (rage matsi). Gabaɗaya, malamai sun ce: An kafa umarni (Amr) asali domin ya bayar da ɗaya daga cikin ma'anoni uku, waɗanda sune: Al-Wujoob (wajibci) ko An-Nadb (mustahabbi) ko Al-Ibaahah (halaccin yi), kuma waɗannan malamai sun yi sabani game da ma'ana guda ɗaya da aka nufa da shi kamar haka:

The ‘Ulamaa have differed in respect to what the command form indicates from the angle of the Hukm At-Takleefiy and from the perspective of repetition, immediacy and abatement (let up). In general, the ‘Ulamaa said that: The Amr (command) has been placed and set in origin to provide one of three meanings and these are: Al-Wujoob (obligation) or An-Nadb (recommendation) or Al-Ibaahah (permissibility) and these ‘Ulamaa disagreed or differed in respect to an intended single meaning for it as follows:

1 – Wasu daga cikin almajiran Al-Imaam Maalik sun ce siffar umarni (Seeghat ul-Amr) tana nuna Al-Ibaahah (halaccin aikin), domin an tsara umarni (Al-Amr) don neman kasancewar aikin, kuma mafi karancin wannan kasancewa shi ne halaccinsa. 2 – Wasu kuma sun ce, kuma wannan ya haɗa da ɗaya daga cikin ra'ayoyi biyu da aka danganta ga Ash-Shaafi’iy, cewa siffar umarni (Seeghat ul-Amr) tana nuna An-Nadb (mustahabbi), kuma hakan ne saboda an tsara umarni (Al-Amr) don neman aikin, kuma mafi karancin adadinsa shi ne mustahabbi.

1 – Some of the followers of Al-Imaam Maalik said that the Seeghat ul-Amr (command form) indicates Al-Ibaahah (permissibility) because the Amr (command) has been provided or set to request the presence of the action and the least of this presence or existence is its permissibility. 2 – Others said, and this includes one of the two views attributed to Ash-Shaafi’iy, that the Seeghat ul-Amr indicates An-Nadb (recommendation) and that is because the Amr has been provided to request the action and its least amount is recommendation.

3 – Yawancin malamai sun ce sigar umarni (Seeghat ul-Amr) tana nuna wajibci (Al-Wujoob), domin an shirya umarni don nuna wajibci. Saboda haka, dangane da wajibci, ita ce Haqeeqah (ma'ana ta zahiri ko bisa ga hakikaninta), kuma a wajen wajibci ita ce Majaaz (ma'ana ta alama). Don haka, ba ta zama wata ma'ana banda wajibci sai idan akwai Qareenah (alama ko hujja da ke nuna haka). Idan Qareenah ta nuna Al-Ibaahah, to umarnin zai kasance don halalci, kuma idan ta nuna An-Nadb, to umarnin zai kasance don shawarwari (mustahabbi). Waɗanda suka riƙe wannan ra'ayi sun yi hujja da dalilai, kuma daga cikinsu za mu ambaci kamar haka:

3 – The majority said that the Seeghat ul-Amr indicates Al-Wujoob (obligation) as the command has been provided to indicate the obligation. It is therefore, in respect to the obligation, a Haqeeqah (literal or according to its reality) and in other than the obligation it is Majaaz (metaphorical). Consequently, it does not become other than the obligation unless there is a Qareenah (connotation). If the Qareenah has then indicated to Al-Ibaahah, the Amr would be for permissibility and if it indicated An-Nadb then the Amr (command) would be for recommendation. Those holding this opinion deduced it based on evidences from which we will mention the following:

Matukar Allah (SWT) ya gina kan keta umarninsa (Amr) sakamakon Al-Fitnah ko azaba, to umarnin yana nuni ne ga Al-Wujoob (wajibci), in ba haka ba fitina da azaba ba za su zama sakamakon wanda ya bar shi ba.

As long as Allah (swt) has built upon the violation of his command (Amr), the consequence of Al-Fitnah or punishment, then the Amr (command) is there to indicate Al-Wujoob (obligation) otherwise the Fitnah and punishment would not be the consequence of the one who left it.

B – Manzon Allah ﷺ ya ce:

B – The Messenger of Allah (saw) said:

In Hausa: Idan umarni (Al-Amr) ya kasance ba don wajibi (Wujoob) ba, to da babu wahala a cikin umarnin.

If the command (Al-Amr) had been for other than the Wujoob (obligation) then there would not have been difficulty in the command.

C – Allah (SWT) ya ce:

C – Allah (swt) said:

Duk wanda ya saba wa umarni kuma ya kauce masa ana siffanta shi da rashin biyayya, kuma mai rashin biyayya yana cancantar wuta saboda faɗinSa:

The one who contravenes and goes against the command is described with disobedience and the disobedient one deserves the fire due to His statement:

Wannan don haka yana nuna cewa umarni (al-Amr) yana nuna wajibi (al-Wujoob).

This therefore indicates that the Amr (command) is indicative of Al-Wujoob (obligation).

Dangane da Adillah (hujjoji) da waɗanda suka ce Seeghat ul-Amr (tsarin umarni) yana nuna Al-Wujoob (wajibci), to sun yi kuskure a hanyar ko tsarin fitar da hukuncinsu. Hakan ya faru ne domin waɗannan hujjoji suna da alaƙa da biyayya ga umarni (Al-Amr) da kuma saɓa masa, amma ba su da alaƙa da Seeghat ul-Amr (tsarin umarni). Umarnin Allah wajibi ne a yi masa biyayya, kuma saɓa masa haram ne. Biyayya ga umarni ana cimma ta ne ta hanyar rashin tawaye gare shi, kuma ana cika biyayyar umarni ne bisa ga abin da Allah Ta'aala ya umarta. Saboda haka, idan umarninSa ya kasance Jaazim (mai tabbatarwa), to biyayyarsa wajibi ce bisa ga abin da aka umarta; aiwatar da aikin wajibi ne, kuma mutum zai zama mai saɓawa idan bai aiwatar da aikin ba. Wannan yana bayyana a cikin Fard da Waajib, kamar umarnin Allah na yin salloli na wajibi. Idan kuma umarnin ya kasance Ghair Jaazim (ba mai tabbatarwa ba), to biyayya gare shi (ta fuskar kasancewarsa umarni) wajibi ce, domin an umarta da shi a cikin tsarinsa marar tabbatarwa. Idan mutum ya aiwatar da aikin, zai samu lada; idan kuma ya miƙa wuya ga umarnin amma bai aiwatar da abin da aka umarta ba, ba zai yi zunubi ba, ba zai zama mai saɓa ba, kuma ba zai sha azaba ba. Wannan shi ne Mandoob, kamar sallolin Sunnah.

In respect to the Adillah (evidences) used as proof by those who say that the Seeghat ul-Amr indicates Al-Wujoob (the obligation), then they have erred in their manner or process of deduction. That is because these evidences are related to the obedience to the command (Al-Amr) and disobedience to it whilst they are not related to the Seeghat ul-Amr (form of the command). The Amr (command) of Allah is Waajib (obligatory) to obey and disobedience to it is Haraam. Obedience to the command is by not rebelling against it and obedience to the command is fulfilled in accordance to what Allah Ta’Aalaa has commanded. Consequently, if His command was Jaazim (decisive) then its obedience is Waajib in accordance to what has been commanded; undertaking the action is Waajib (obligatory) and the person would be disobedient if he did not undertake the action. This is represented in the Fard and Waajib. It is like His command to perform the obligatory Salawaat (prayers). And if the command (Amr) was Ghair Jaazim (indecisive), obedience to it (in respect to being a command) is obligatory, as it has been commanded in its indecisive form. If the person undertook the action he would earn reward and if he submitted to the command but did not undertake the action that had been commanded, he would not have sinned, would not be disobedient (‘Aasiy) and would not be punished. This is the Mandoob like the Sunan prayers.

Idan kuwa ya tayar wa wannan umarni, ya musanta shi, ya ki miƙa wuya gare shi, ya ki karɓar wannan Mandoob, ko ya ki amincewa da shi, to zai zama ‘Aasiy (mai saɓa umarni) kuma yana saɓa wa umarnin Allah. Wannan kuwa saboda Wanda ya umarci Waajib shi ne kuma Wanda ya umarci Mandoob. Saboda haka, wajibi ne a miƙa wuya ga Mandoob domin yana daga wurin Allah, koda kuwa bai ɗauka ba ko bai aiwatar da shi ba. Allah (SWT) ya ce:

Saboda haka, Allah Ta'ala ya umarci adalci, kuma ya umarci kyakkyawan hali. Sai dai umarnin adalci (Al-'Adl) wajibi ne (Al-Wujoob), alhali umarnin kyakkyawan hali (Al-Ihsaan) mustahabbi ne (An-Nadb), duk kuwa da cewa sun zo a cikin nassi a matsayin umarni guda daya, a cikin nassi guda daya. Wannan yana nuna cewa umarni kawai (Al-Amr) ba ya nuna wajibci, a maimakon haka yana iya nuna Al-Wujoob, An-Nadb ko Al-Ibaahah (wajibci, mustahabbanci ko halaccin aikatawa).

So, Allah Ta’Aalaa has commanded justice and He has commanded the best conduct. However, the command for justice (Al-‘Adl) is one of obligation (Al-Wujoob) whilst the command for the best conduct (Al-Ihsaan) is one of recommendation (An-Nadb) even though they have come in the text as a single command and within one single text. That indicates that the mere Amr (command) does not indicate the obligation but rather it could indicate the Wujoob, the Nadb or the Ibaahah (obligation, recommendation or permissibility).

Saboda haka, biyayya ga umarni (Amr) da kuma saba masa ba sa nuna aiwatar da abin da aka umarta, ko kuma kaucewa aiwatar da shi. Maimakon haka, suna nuna miƙa wuya ga umarnin da biyayya gare shi bisa tushen cewa an umarce shi ta fuskar kasancewarsa wajibi, mustahabbi ko halal.

Consequently, the obedience to the Amr (command) and disobedience to it does not indicate undertaking the action that has been commanded or refraining from undertaking it. Rather, it indicates to submitting to the command and obedience to it upon the basis that it was commanded in terms of it being obligatory, recommended or permissible.