Arab tilidagi "Seeghat ul-Amr" (buyruq shakli) amalni bajarish talabini yoki buyrug'ini bildirish uchun berilgan. Amalni bajarishni talab qilish uchun Shoriʼ Qur'on va Hadisda qo'llagan shakllar (siyag') mavjud bo'lib, ular quyidagilardir:

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 – Til tomonidan amr (buyruq) shaklini lug'aviy jihatdan ifodalash uchun berilgan sig'ah (shakl) bu "if'al" vaznidir. Bu, Allohning (SWT) quyidagi qavlida kelganiga o'xshaydir:

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):

Va Uning Qavli Ta'olo:

And like His Qawl Ta’Aalaa:

2 – Buyruq, shuningdek, "Laam al-Amr" (buyruq lami) qo'shilgan mudoriy' (hozirgi-kelasi zamon) shakli orqali ham ifodalanadi, masalan, Uning (SWT) Qavli kabi: "LaYaf'al".

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

Va Uning Qavli Taolo:

And in His Qawl Ta’Aalaa:

3 – Talab (talab, ya'ni buyruq) ma'nosidagi amr ham xabar ma'nosidagi jumlalar (jumal al-xabariyya) orqali ifodalanadi, masalan, Allohning Qavli Ta'ololarida:

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:

Ushbu shaklda nazarda tutilgan ma’no onalarga bolalarini emizish haqidagi amr (buyruq)dir. Bu faqat onalardan emizish sodir bo‘lishini xabar berish uchun emas, balki bu tushuncha oyatlarning siyoq (kontekst)idan anglanadi va xulosa qilinadi. Buning yana bir misoli Allohning Qavli Ta’olo quyidagicha deyishidir:

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 – Talab (talab qilish yoki so'rash), ya'ni biror ishni bajarish haqidagi talab yoki iltimos, ammo amr (buyruq) lafz (so'z bilan ifodalangan shakl) orqali ham amalga oshiriladi:

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/He commanded, he commands, command). Bu Allohning Taolo ushbu qavlidagi kabi topiladi:

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

Va Uning qavli (SWT) da bo'lganidek:

And like in His Qawl (swt):

5 – Buyruq (amr) ma'nosi "Halumma" (ilgari yur, davom et, degan ma'noni beruvchi) so'zi kabi buyruq ismi fi'l shakli bilan ifodalanadi. Alloh (SWT) aytadi:

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:

Ulamolar amr shakli Hukmi taklifiy nuqtai nazaridan hamda takror, darhol bajarish va yengillashtirish (bo‘shatish) nuqtai nazaridan nimani ifodalashi haqida ixtilof qilganlar. Umuman olganda, ulamolar shunday deganlar: Amr asl e'tibori bilan uch ma'nodan birini ifodalash uchun qo‘yilgan, ular: Al-Wujub (majburiyat) yoki An-Nadb (tavsiya) yoki Al-Ibaha (ruxsat) bo‘lib, bu ulamolar uning uchun yagona nazarda tutilgan ma'no borasida quyidagicha ixtilof qilganlar:

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 – Imom Molik izdoshlarining ba'zilari aytdilarki, amr shakli (buyruq shakli) ruxsat (ibaha) ni bildiradi, chunki amr harakatning mavjudligini talab qilish uchun belgilangan, va bu mavjudlikning eng kam darajasi uning ruxsat etilganligidir. 2 – Boshqalari esa aytdilarki, shu jumladan Ash-Shofi'iyga nisbat berilgan ikki qarashdan biri ham, amr shakli mustahablikni (nadb) bildiradi, chunki amr harakatni talab qilish uchun belgilangan va uning eng kam miqdori mustahablikdir.

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 – Ko‘pchilik shunday degan: sig‘at al-amr (buyruq shakli) vojib bo‘lishni (majburiylikni) bildiradi, chunki buyruq majburiyatni ko‘rsatish uchun keltirilgan. Demak, majburiylik ma’nosida u haqiqiy (aslidagi ma’nosida), majburiylikdan boshqa ma’nolarda esa majoziy (ko‘chma ma’noda) hisoblanadi. Shunga ko‘ra, qarina (ishora qiluvchi dalil) bo‘lmasa, u majburiylikdan boshqa ma’noga o‘tmaydi. Agar qarina ibohatni (ruxsatni) ko‘rsatsa, amr ruxsat uchun bo‘ladi; agar nadbni (tavsiyani) ko‘rsatsa, amr tavsiya uchun bo‘ladi. Bu fikr tarafdorlari o‘z xulosalarini quyidagi dalillarga asoslanib chiqarganlar, ularning ba’zilarini biz keltiramiz:

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:

Agar Alloh (subhanahu va taolo) o'z amrining buzilishiga fitna yoki jazoni oqibat qilib qo'ygan ekan, demak bu amr vojiblikni bildiradi; aks holda, uni tark etgan kishiga fitna va jazo oqibat bo'lmas edi.

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 – Allohning Elchisi ﷺ aytdilar:

B – The Messenger of Allah (saw) said:

Agar buyruq (al-Amr) vujub (majburiyat) uchun bo'lmaganida, buyruqda qiyinchilik bo'lmas edi.

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

C – Alloh (SWT) shunday dedi:

C – Allah (swt) said:

Amrga xilof ravishda harakat qilib, buyruqni buzgan kishi itoatsizlik bilan ta'riflanadi va itoatsiz kishi Uning quyidagi so'zi sababli olovga loyiq bo'ladi:

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

Demak, bu amr (buyruq) vujubga (majburiyatga) dalolat qilishini bildiradi.

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

Adillah (dalillar) bilan Seeghat ul-Amr (buyruq shakli) vujub (majburiyat) ni bildiradi, deb da'vo qilganlar, ularning dalillari bo'yicha, istidlol (xulosa chiqarish) usulida xato qilganlar. Chunki bu dalillar buyruqqa itoat qilish va unga itoatsizlik qilish bilan bog'liq, buyruq shakli bilan emas. Allohning buyrug'i Waajib (majburiy) bo'lib, unga itoat qilish vojib, unga itoatsizlik esa Haaram. Buyruqqa itoat qilish uning ustidan isyon ko'tarmaslik bilan amalga oshadi, buyruqqa itoat esa Alloh Taolo buyurgan narsaga muvofiq bajarilganda to'liq bo'ladi. Shunga ko'ra, agar Uning buyrug'i Jaazim (qat'iy) bo'lsa, unga itoat qilish buyurilgan narsaga muvofiq vojibdir; amalni bajarish vojibdir va agar inson uni bajarmasa, itoatsiz (‘Aasiy) bo'ladi. Bu Fard va Waajib amallarda namoyon bo'ladi. Masalan, Uning vojib namozlarni (Salawaat) ado etishga buyrug'i shunday. Agar buyruq Ghair Jaazim (qat'iy bo'lmagan) bo'lsa, unga itoat qilish (buyruq sifatida) vojibdir, chunki u qat'iy bo'lmagan shaklda buyurilgan. Agar inson amalni bajarsa, savob oladi; agar buyruqqa bo'ysunib, buyurilgan amalni bajarmasa, gunoh qilmaydi, itoatsiz bo'lmaydi va jazolanmaydi. Bu Mandoob amallar, masalan, Sunnat namozlari kabidir.

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.

Agar u, biroq, bu buyruqqa qarshi chiqsa, uni inkor etsa, bu Mandubga bo‘ysunmasa, uni qabul qilmasa va e’tirof etmasa, u holda u ‘Osiy (itoatsiz) bo‘ladi va Allohning buyrug‘iga zid ish qilgan bo‘ladi. Chunki Vojibni buyurgan Zot Mandubni ham buyurgandir. Shuning uchun, Mandub Allohdan ekanligi sababli, uni bajarmagan yoki amalga oshirmagan bo‘lsa ham, unga bo‘ysunish vojibdir. Alloh (SWT) aytadi:

Demak, Alloh Taolo adolatni buyurgan va yaxshi muomalani buyurgan. Ammo adolat (al-'adl) amri vojiblik (al-wujub) yuzasidan, yaxshi muomala (al-ihsan) amri esa tavsiya (an-nadb) yuzasidan bo'lsa-da, ular matnda bir buyruq shaklida va bitta yagona matnda kelgan. Bu shuni ko'rsatadiki, shunchaki amr buyrug'i vojiblikni bildirmaydi, balki u vojiblik, tavsiya yoki ruxsat (al-wujub, an-nadb yoki al-ibahah) ma'nosini bildirishi mumkin.

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).

Shunga ko'ra, amr (buyruq)ga itoat etish va unga itoatsizlik qilish buyurilgan ishni bajarganlik yoki undan tiyilganlikni bildirmaydi. Aksincha, u buyruqqa bo'ysunishni va unga itoat etishni bildiradi, buyruq vojib, mustahab yoki mubah bo'lishi jihatidan berilgan ekanligi asosida.

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.