Sīghat al-Amr (mfumo wa amri) umewekwa katika lugha ya Kiarabu ili kuonyesha ombi au agizo la kutekeleza kitendo hicho. Ili kudai utekelezaji wa kitendo, kuna mifumo (Ṣiyagh) ambayo Ash-Shaari' ameitumia katika Qur'ani na Hadith, na mifumo hiyo ni pamoja na:

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 – Sīghah (umbo) ambayo lugha imeiandaa kuashiria umbo la amri kiisimu, nayo ni umbo la ‘If’al’. Hii ni kama ilivyokuja katika Qawl ya 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):

Na kama kauli Yake Ta'aala:

And like His Qawl Ta’Aalaa:

2 – Amri hutekelezwa pia kwa kutumia kitenzi cha wakati ujao (al-Mudaari') kikiwa na 'Laam al-Amr' mwanzoni, yaani 'LaYaf'al', kama katika kauli Yake (SWT):

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

Na katika Kauli Yake Ta'aalaa:

And in His Qawl Ta’Aalaa:

3 – Talab (ombi/amri) la kutekeleza kitendo pia linadhihirishwa kupitia Jumal Al-Khabariyah (sentensi za habari), kama vile kauli Yake Ta'aalaa:

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:

Maana inayokusudiwa katika umbo hili ni Amri (amri) kwa mama kuwanyonyesha watoto wao. Haikusudiwi kutoa habari tu kuhusu kutokea kwa unyonyeshaji kutoka kwa mama, na ufahamu huu unapatikana na kuhitimishwa kutoka katika Siyaaq (muktadha) wa Aayaat. Mfano mwingine wa hili ni katika Qawl ya 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 – Amri (agizo) au ombi la kufanya kitendo, yaani amri (Amr), pia hutekelezwa kwa lafdhi (usemi wa maneno):

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/Alikuamuru, anaamuru, amri): Hii ni kama ilivyo katika kauli ya 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:

Na kama katika Qawl Yake (SWT):

And like in His Qawl (swt):

5 – Amri hutimizwa kwa umbo (Seeghah) la Ism Fi'l (nomino ya kitenzi) la amri, kama vile: (Halumma), ambalo lina maana ya "endelea" au "songa mbele". Allah (SWT) amesema:

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:

Wanazuoni wametofautiana kuhusu kile ambacho umbo la amri linaashiria kwa upande wa Hukmu At-Takleefiy, na kwa mtazamo wa kurudiwa, kuharakishwa na kupungua (kulegezwa). Kwa ujumla, wanazuoni walisema kwamba: Amri (kauli ya amri) imewekwa na kupangwa kimsingi kutoa mojawapo ya maana tatu, nazo ni: Al-Wujuub (wajibu) au An-Nadb (kupendekeza) au Al-Ibaahah (kuruhusiwa), na wanazuoni hawa walitofautiana kuhusu maana moja iliyokusudiwa kwake kama ifuatavyo:

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 – Baadhi ya wafuasi wa Al-Imaam Maalik walisema kwamba sighat ul-amr (umbo la amri) linaonyesha Al-Ibaahah (kuruhusiwa), kwa sababu amri imewekwa kutaka kuwepo kwa kitendo, na kiwango cha chini cha kuwepo huku ni kuruhusiwa kwake. 2 – Wengine walisema, na hili linajumuisha mojawapo ya maoni mawili yanayohusishwa na Ash-Shaafi'iy, kwamba sighat ul-amr linaonyesha An-Nadb (kupendekezwa), na hiyo ni kwa sababu amri imewekwa kutaka kitendo, na kiwango chake cha chini ni kupendekezwa.

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 – Wengi walisema kwamba sighat ul-amr (umbo la amri) linaashiria al-wujoob (wajibu), kwa sababu amri imekuja kuashiria wajibu. Kwa hiyo, kuhusiana na wajibu, ni haqeeqah (ya kimaana halisi au kulingana na uhalisia wake), na katika mambo yasiyo ya wajibu ni majaaz (ya kimajazi). Kwa msingi huo, haibadiliki kuwa kitu kingine isipokuwa wajibu, isipokuwa pale patakapokuwepo qareenah (kiashiria cha muktadha). Iwapo qareenah itaashiria al-ibaahah, basi amri itakuwa ya ruhusa, na iwapo itaashiria an-nadb, basi amri itakuwa ya kuhimiza mema (ya kupendekezwa). Wanaoshikilia maoni haya waliyatoa kwa msingi wa dalili, ambazo tutataja zifuatazo:

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:

Mradi Allah (SWT) ameweka juu ya ukiukaji wa amri yake (Amr) matokeo ya Al-Fitnah au adhabu, basi amri hiyo ipo ili kuonyesha Al-Wujoob (wajibu); vinginevyo, Fitnah na adhabu visingekuwa matokeo ya yule aliyeiacha.

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 – Mjumbe wa Allah ﷺ alisema:

B – The Messenger of Allah (saw) said:

Kama amri (Al-Amr) ingekuwa si kwa ajili ya Wujoob (wajibu), basi isingekuwa na ugumu wowote katika amri hiyo.

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) alisema:

C – Allah (swt) said:

Yeyote anayekiuka na kwenda kinyume na amri anaelezwa kwa sifa ya uasi, na mwasi anastahili moto kutokana na kauli Yake:

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

Hii inaonyesha kwamba Amr (amri) inaashiria Al-Wujoob (wajibu).

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

Kuhusu Adillah (ushahidi) zinazotumiwa kama hoja na wale wanaosema kwamba Seeghat ul-Amr (umbo la amri) linaonyesha Al-Wujoob (wajibu), wamekosea katika njia yao au mchakato wao wa kutoa hitimisho. Hiyo ni kwa sababu ushahidi huu unahusiana na utiifu kwa amri (Al-Amr) na kukiuka kwake, ilhali hauhusiani na Seeghat ul-Amr (umbo la amri). Amri ya Allah ni Waajib (lazima) kuitii, na kukiuka kwake ni Haraam. Utiifu kwa amri ni kwa kutoasi dhidi yake, na utiifu kwa amri hutimia kulingana na kile Allah Ta'aalaa alichoamuru. Kwa hiyo, iwapo amri Yake ilikuwa Jaazim (thabiti), basi kuitii ni Waajib kulingana na kile kilichoamuriwa; kutekeleza kitendo ni Waajib (lazima), na mtu atakuwa mwasi iwapo hatatekeleza kitendo hicho. Hili linawakilishwa katika Fard na Waajib. Ni kama amri Yake ya kutekeleza Swalaah za lazima. Na iwapo amri (Amr) ilikuwa Ghair Jaazim (isiyo thabiti), kuitii (kwa kuwa ni amri) ni lazima, kwa kuwa imeamuriwa katika umbo lake lisilo thabiti. Mtu akitekeleza kitendo hicho atapata thawabu, na akikubali amri lakini asitekeleze kitendo kilichoamuriwa, hatakuwa amefanya dhambi, hatakuwa mwasi ('Aasiy) wala hatapata adhabu. Hii ni Mandoob, kama Swalaah za 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.

Lakini ikiwa atapinga amri hii, akiikataa, asijisalimishe nayo, asiikubali Mandoob hii wala kuikiri, basi atakuwa ni 'Aasiy (mwasi) na mwenye kwenda kinyume na amri ya Allah. Hiyo ni kwa sababu Yule aliyeamuru Waajib ndiye huyo huyo aliyeamuru Mandoob. Kwa hiyo, ni wajibu kujisalimisha kwa Mandoob kwa kuwa inatoka kwa Allah, hata kama hakuifanya wala kuitekeleza. Allah (SWT) amesema:

Kwa hiyo, Allah Ta’ala ameamuru uadilifu (Al-‘Adl), na ameamuru mwenendo bora zaidi (Al-Ihsaan). Hata hivyo, amri ya uadilifu ni ya wajibu (Al-Wujoob), wakati amri ya mwenendo bora zaidi ni ya kupendekezwa (An-Nadb), ingawa zote mbili zimekuja katika maandiko kama amri moja na ndani ya andiko moja. Hilo linaonyesha kwamba amri tupu (Al-Amr) haidhihirishi wajibu, bali inaweza kuashiria Al-Wujoob, An-Nadb au Al-Ibaahah (wajibu, kupendekezwa au kuruhusiwa).

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).

Kwa hiyo, utii kwa Amr (amri) na kutoutii hakuonyeshi kutekeleza kitendo kilichoamriwa wala kukiepuka. Badala yake, huonyesha kunyenyekea amri hiyo na kuitii kwa msingi kwamba imeamriwa kwa maana ya kuwa ni wajibu, ni sunna, au ni ruhusa.

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.