Sigar umarni (sigar umarni) an tanadda kuma an sanya ta cikin harshe don nuna buƙatar a aiwatar da aiki. Wannan sigar ita ce (ال'امر) ko abin da ke maye gurbinta, kamar Ism Fi'l ul-Amr (sunan aikin umarni) da kuma Mudaari' (fi'lin yanzu) wanda aka riga shi da 'Lam Al-Amr' (ل), an sanya su kuma an tanadar da su don nuna Talab (buƙata). Domin fahimtar abin da ake nufi da wannan Talab (buƙata), ko yana nuna wajibci, mustahabbanci ko halascin aiki, to wajibi ne a sami Qareenah (alama ta ma'ana) daga cikin Qaraa'in (alamomin haɗi) wanda ke bayyana tare da yin bayani kan abin da aka nufa da wannan buƙata (At-Talab).

The Seeghat ul-Amr (command form) has been provided and placed down within the language to indicate the request for the action to take place. This form is ('If’al) or that which takes its place like the Ism Fi’l ul-Amr (verbal noun command) and the Mudaari’ (present tense) prefixed with ‘Lam Al-Amr’ (ل(, have been placed down and provided to indicate the Talab (request). In order to then understand what is intended by this Talab (request), in terms of whether it indicates the obligation, the recommendation or the permissibility, then it is necessary for there to be a Qareenah (connotation) from amongst the Qaraa’in (linking connotations) that makes clear and explains what has been intended from this request (At-Talab).

Waɗannan suna nufin al-qarāʾin masu wajibci waɗanda ke nuna farillan "Al-Wājib", kuma waɗannan sun haɗa da:

These refer to the necessary Qaraa’in which designate the Fard “Al-Waajib” and these include:

1 – Idan dalili ta nuna cewa barin aikin ko rashin yin sa yana da azaba da aka gina a kan hakan a cikin Dunyaa (rayuwar duniya) ko a cikin Aakhirah (lahira), ko kuma ƙyama (ƙin jinin) ko fushin Allah yana haɗe da shi, ko kuma ƙaryata Imaani (imani). Misali: Maganar Allah Ta’aala:

1 – If the Daleel (evidence) indicates that leaving or not doing the action has a punishment built upon that in the Dunyaa (the life of this world) or in the Aakhirah (the hereafter), or the hate (detestation) or anger of Allah is attached to it or the negation of Imaan (belief). Example: The Qawl of Allah Ta’Aalaa:

Wannan Amr (umarni) yana kafa Talab (buƙatar aikatawa), amma idan babu Qareena (alamar dangantaka) ba ya nuna Al-Wujoob (wajabci). Wajabcin ya fito daga wasu Qara'in (alamomin dangantaka) kamar Qawlin Allah Ta'aala:

This Amr (command) establishes the Talab (request to do) but without a Qareenah it does not indicate Al-Wujoob (obligation). The Wujoob (obligation) has come from other Qaraa’in (linking indications) like the Qawl of Allah Ta’Aalaa:

Hukuncin da aka tanada ga wanda ya bar sallah ko ya ki yin ta yana nuna cewa wajibi ne.

The punishment that is built upon the one who abandons or does not perform the prayer indicates that it is Waajib (obligatory).

2 – Kasancewar nassi mai dauke da lafazin da ke nuna wajibci kai tsaye, kamar: 'Furida' (an wajabta) ko 'Yajib' (wajibi ne) ko kuma daya daga cikin gyaran kalmominsu, kamar:

2 – The presence of a text containing the Lafzh (wording) that indicates the Wujoob (obligation) explicitly like: ‘Furida’ (it has been made obligatory) or ‘Yajib’ (it is obligatory) or ione of its derivations like:

Maganar Allah Ta'ala:

The Qawl of Allah Ta’Aalaa:

Saboda haka, Zakka farilla ce, kuma bayar da ita ga waɗannan nau'o'i ko wasu daga cikinsu farilla ce.

The Zakaah is therefore Fard and giving it to these categories or some of them is Fard.

3 – Abin da aikin farilla (Waajib) ba zai cika ko ya tabbata ba sai da shi, to shi ma farilla ne. Misali shi ne sharuddan ingancin Salla. Allah (SWT) ya ce:

3 – That which the doing of the Waajib cannot be completed or fulfilled except with it is Waajib. That is like the Shuroot (conditions) of the Sihhah (validity) of the Salaah. Allah (swt) said:

Anan kalmar umarni "Ighsiloo" (ku wanke) tana nuna Talab (buƙata ko roƙo) na aiwatar da aikin shi kaɗai, alhali kuwa Qareenah (alamar haɗi) da ke jagorantar zuwa wajabcin Wudoo' ita ce wajabcin Salla, wadda ba za a iya yin ta ko cika ta ba tare da Wudoo' ko Tayammum a wasu yanayi.

So here the verb of the command ‘Ighsiloo’ (wash) indicates the Talab (demand or request) to undertake the action alone whilst the Qareenah (linking indication) that guides to the obligation of the Wudoo’ is the obligation of the Salaah that cannot be undertaken or fulfilled without the Wudoo’ or At-Tayammum in some circumstances.

4 – Cewa Shaari' ya umarci a aikata wani aiki tare da abin da ke cikinsa na wahala (ko kuntatawa), kamar faɗinsa (SWT):

4 – That the Shaari’ has commanded to undertake an action with what it contains within it in terms of difficulty (or hardship) like his Qawl (swt):

Qareenah ga Wujoob ita ce "Alhali kuwa yana da ƙyama ko abin ƙi a gare ku".

The Qareenah for the Wujoob is “Whilst it is disliked or hateful to you”.

Waɗannan su ne qarinai waɗanda ke tabbatar da cewa sigar umarni (Seeghat ul-Amr) tana nuna Mandoob, kuma sun haɗa da:

These are the Qaraa’in that establish that the Seeghat ul-Amr (command form) indicates the Mandoob and these include:

1 – Cewa dalili tana buƙatar aikata aikin ba tare da wata alama (Qareenah) da ke nuna tabbatacciyar buƙata (Al-Jazm) ba, watau buƙatar umarni (Amr) ce ba tare da Qareenah ba. Kamar faɗin Manzon Allah ﷺ:

1 – That the Daleel (evidence) requests the undertaking of the action without a Qareenah indicating decisiveness (Al-Jazm) i.e. the request is a command (Amr) without a Qareenah. This is like the statement of the Messenger (saw):

Hadith ya nemi Musulmi ya ba wani Musulmi rance, kuma ya sami lada a kan haka, alhali babu wata Qareena (alama) da ke nuna Al-Jazm (tabbatacciyar buƙata) kamar Qaraa’in da muka ambata dangane da Waajib (wajibi). Saboda haka, yana nuna cewa bayar da rance abu ne mustahabbi, ba wajibi ba.

The Hadeeth requests from the Muslim to give a loan to the Muslim and built reward upon that whilst there is no Qareenah that indicates Al-Jazm (decisiveness) like the Qaraa’in that we mentioned in respect to the Waajib (obligation). Consequently, it indicates that the giving of loans is recommended and not obligatory.

2 – Cewa dalili kan yin aikin tana nuna cewa a cikinsa akwai Qurbah (kusantar Allah) idan babu wata qareena da ke nuna wajibcinsa. Kamar faɗin Manzon Allah ﷺ:

2 – That the Daleel for the undertaking of the action indicates within it Qurbah (drawing closeness) to Allah in the absence of a Qareenah indicating the obligation. That is like the Qawl of the Messenger (saw):

Hadisi ya siffanta addu'a a matsayin ibada, kuma ibada tana ƙunshe da Qurbah (kusanci) zuwa ga Allah, domin tana wakiltar dangantakar bawa da Ubangijinsa. Saboda haka, addu'a mustahabbi ce ba wajibi ba.

The Hadeeth has described the Du’aa as an ‘Ibaadah and the ‘Ibaadah has within it Qurbah (drawing closeness) to Allah because it represents the relationship between the ‘Abd (slave/servant) and his Rabb (Lord). Consequently, the Du’aa is Mandoob and not Waajib.

Waɗannan Qarā'in an ambata su a cikin sigogin da ke nuna Al-Ibaahah (halaccin abu) a farkon wannan sashe, saboda haka za a iya komawa zuwa gare su a cikin wannan sashe.

These Qaraa’in were mentioned in the forms that are indicative of Al-Ibaahah (permissibility) at the beginning of this section and can therefore be referred back to in that section.