Amr shakli (buyruq shakli) lug'atda so'rovni ifodalash uchun qo'yilgan va tilga joylashtirilgan. Bu shakl ("fi'l al-amr" yoki uning o'rnini bosuvchi shakllar) hamda "lam al-amr" bilan boshlangan "mudori'" (hozirgi zamon fe'li) so'rovni (at-talab) bildirish uchun qo'llanadi. Bu so'rov bilan nimaning, ya'ni majburiylik (vujub), tavsiya (nadb) yoki ruxsat (ibaha) nazarda tutilganini tushunish uchun esa, bog'lovchi dalillar (qaroin) orasidan shu so'rovning maqsadini aniq ko'rsatib va izohlab beruvchi qarina (dalolat) bo'lishi zarur.

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).

Bular farzni "al-vojib" deb belgilaydigan zaruriy qarinalarga ishora qiladi va ular quyidagilardir:

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

1 – Agar dalil amalni tark etish yoki uni bajarmaslik bu dunyoda yoki oxiratda jazo bilan bog‘liqligini, yoki unga Allohning nafrati yoki g‘azabi bog‘langanligini, yoki imonning inkor etilishini ko‘rsatsa. Misol: Alloh Taolonining qavli:

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:

Bu amr talabni (bajarishga da'vatni) bildiradi, lekin qaraina (bog'lovchi dalil) bo'lmasa, vujub (majburiyat) ni bildirmaydi. Vujub boshqa qaroin (bog'lovchi dalillar)dan kelgan, masalan, Allohning Ta'olo quyidagi qavli kabi:

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:

Namozni tark etgan yoki uni ado etmaydigan kishiga nisbatan belgilangan jazo uning vojib ekanligini bildiradi.

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

2 – Matnda vojiblikni (majburiylikni) aniq ifodalovchi lafz mavjud bo‘lishi, masalan: «Furida» (farz qilindi) yoki «Yajib» (vojib) hamda ularning hosilalari.

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:

Allohning qavli taʼolo:

The Qawl of Allah Ta’Aalaa:

Demak, zakot farzdir va uni shu toifalarga yoki ularning ba'zilariga berish farzdir.

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

3 – Vojib bo‘lgan narsani bajarish, ungasiz tugallanmaydigan va amalga oshmaydigan narsa ham vojibdir. Bu namozning sahih bo‘lishi shartlariga o‘xshaydi. Alloh (swt) aytadi:

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:

Shu yerda "Ighsiloo" (yuving) buyrug'idagi fe'l talabni, ya'ni faqat shu amalni bajarish talabini bildiradi, va vojiblikka yo'naltiruvchi qarina (bog'lovchi ishora) esa namozning vojibligidir, chunki namozni vuduusiz yoki ba'zi hollarda tayammumsiz ado etib bo'lmaydi.

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 – Shoriy (Shaari') qandaydir ishni o‘zida mavjud bo‘lgan qiyinchilik (yoki mashaqqat) bilan birga bajarishni buyurgani, masalan, Uning (SWT) quyidagi so‘zi kabi:

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):

Vujub uchun qarina: "Bu sizga yoqimsiz yoki yoqtirmas bo'lgan holda".

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

Bular amr sig'asi (buyruq shakli) mandub (tavsiya etilgan) ekanligini belgilovchi qarinalardir, ular quyidagilardan iborat:

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

1 – Dalil (dalil) amalni qat'iylikni (al-jazm) ko'rsatuvchi qarina bo'lmagan holda bajarishni talab qilishi, ya'ni talab qarina bo'lmagan buyruq (amr) bo'lishi. Bunga Rasulullah ﷺ ning quyidagi so'zi misol bo'la oladi:

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):

Hadis muslimdan boshqa muslimga qarz berishni so‘raydi va bunga savob va'da qiladi, lekin, biz vojib haqida zikr qilgan qarinalar kabi, qat'iylikni (jazm) bildiruvchi hech qanday qarina yo‘q. Demak, qarz berish mustahab ekanini va vojib emasligini bildiradi.

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 – Amalni bajarishning dalili, agar majburiyatni ko'rsatuvchi qarina bo'lmasa, uning ichida Allohga yaqinlashish (qurbat) ma'nosini ko'rsatadi. Masalan, Payg'ambar ﷺ ning hadisi kabi:

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):

Hadis duoni ibodat deb ta’riflagan, ibodatda esa Allohga yaqinlashish (qurbat) mavjud, chunki u bandaning Rabbi bilan bo‘lgan munosabatini ifodalaydi. Shu sababli duo mandub bo‘lib, vojib emas.

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.

Bu qaraʼin bu bo‘limning boshida ibaha (ruxsat berilganlik) ma’nosini bildiruvchi shakllarda zikr qilingan va shu sababli o‘sha bo‘limga qaytarib ko‘rsatilishi mumkin.

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.