Para ulama berbeza pendapat mengenai apa yang ditunjukkan oleh bentuk perintah (amr) dari sudut Hukm At-Takleefiy, dan dari sudut pengulangan, kesegeraan serta pengurangan (pelonggaran). Secara umum, para ulama berkata bahawa: Amr (perintah) pada asalnya ditetapkan untuk memberi salah satu daripada tiga makna, iaitu Al-Wujoob (kewajipan) atau An-Nadb (galakan/sunat) atau Al-Ibaahah (keharusan), dan para ulama ini berselisih pendapat mengenai sama ada ia dimaksudkan untuk satu makna tertentu sahaja seperti berikut:
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 – Sebahagian pengikut Al-Imam Malik berkata bahawa bentuk perintah (Seeghat ul-Amr) menunjukkan Al-Ibahah (keharusan), kerana perintah (Amr) itu ditetapkan untuk menuntut kewujudan perbuatan, dan tahap paling rendah bagi kewujudan atau keberadaan ini ialah keharusannya.
2 – Yang lain berkata, dan ini termasuk salah satu daripada dua pandangan yang disandarkan kepada Ash-Shafi'i, bahawa bentuk perintah (Seeghat ul-Amr) menunjukkan An-Nadb (galakan/sunat), dan itu kerana perintah (Amr) ditetapkan untuk menuntut perbuatan, dan jumlah paling rendahnya ialah galakan.
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 – Jumhur ulama berpendapat bahawa sighah amr menunjukkan al-wujoob (kewajipan), kerana perintah itu telah dikemukakan untuk menunjukkan kewajipan. Oleh itu, berkenaan kewajipan ia adalah haqeeqah (makna literal atau mengikut hakikatnya), dan selain kewajipan ia adalah majaaz (makna kiasan). Akibatnya, ia tidak beralih daripada kewajipan melainkan terdapat qareenah (petunjuk yang menyertainya). Jika qareenah menunjukkan kepada al-ibaahah, maka amr itu bermaksud keharusan, dan jika ia menunjukkan an-nadb, maka amr (perintah) itu bermaksud galakan. Mereka yang berpegang kepada pendapat ini membuat kesimpulan berdasarkan dalil-dalil, dan sebahagian daripadanya akan kami sebutkan berikut ini:
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:
A – Telah disebutkan dalam Al-Qur'an Al-Karim:
A – It was mentioned in the Qur’aan Al-Kareem: