"阿拉伯语中的命令式（صيغة الأمر，Seeghat ul-Amr）用于表示要求或命令去做某件事。为了表达要求去做某事，立法者（Ash-Shaari'）在《古兰经》和圣训中使用了若干种形式（Siyagh），其中包括：

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 – 语言中用来表示命令形式的动词形式（Seeghah），即“If'al”形式。例如安拉（SWT）的话：

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):

以及祂的话语 Qawl Ta'Aalaa：

And like His Qawl Ta’Aalaa:

2 – 命令也可以通过前面加上“Laam Al-Amr”（命令之“拉姆”）的现在时（Mudaari'）形式来实现，如“LaYaf’al”，正如祂（SWT）的圣言：

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

在祂的话语中，至高者说：

And in His Qawl Ta’Aalaa:

3 ——“طلب”（即命令）也可以通过“جمل خبرية”（陈述句）来表达，例如安拉至高的话语：

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:

该形式所要表达的意旨是命令（Amr），即命令母亲们哺乳自己的孩子。它并非仅仅告知母亲哺乳这一事实的发生，这一理解是从经文的语境（Siyaaq）中获得并推断出来的。这方面的另一个例子是安拉（Ta'Aalaa）的话语（Qawl）：

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 – 命令（Amr）所表达的要求或请求（Talab）也可以通过言辞（Lafzh）来实现：

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)。这与安拉至高者的话中所出现的情况相似:

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

以及在祂的Qawl (SWT)中所说:

And like in His Qawl (swt):

5 – 命令可以通过“Ism Fi’l”（动词性名词）的形式来实现，例如：（Halumma），意为“来吧”或“继续前进”。安拉（SWT）说：

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:

“乌莱马”在“命令式”所表示的含义上存在分歧，分歧既涉及“التكليفي”（责任性）的判断层面，也涉及重复、即时性与减免（松弛）等方面。总体而言，乌莱马认为：命令（الأمر）在本源上被设定为表示以下三种含义之一，即：“الوجوب”（义务）、“الندب”（推荐）或“الإباحة”（许可）。而这些乌莱马在其是否只有一种确定含义的问题上又产生了分歧，具体如下：

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 – 马立克的一些追随者认为,命令式(Seeghat ul-Amr)表示“允许”(Al-Ibaahah),因为命令被设定为要求行为的存在,而这种存在的最低程度就是其允许性。 2 – 另一些人认为,其中包括归于沙斐仪的两种观点之一,命令式表示“劝励”(An-Nadb),因为命令被设定为要求行为,而其最低限度是劝励。

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 – 多数学者认为,命令式(Seeghat ul-Amr)表示“wujoob”(义务),因为命令的表达已被设定用来指示义务。因此,就义务而言,它是“Haqeeqah”(字面的,或按其实际含义的),而用于义务之外时则是“Majaaz”(隐喻的)。所以,除非有“Qareenah”(指示性语境),它就不会被理解为义务之外的含义。如果语境表明其指向“Al-Ibaahah”(许可),那么该命令就是许可性的;如果语境表明其指向“An-Nadb”(劝励),那么该命令就是推荐性的。持这一观点的学者是依据若干证据得出此结论的,以下我们将提及其中几点:

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 – 《古兰经》中提到了这一点：

A – It was mentioned in the Qur’aan Al-Kareem:

只要真主（SWT）的命令（Amr）被违背，其后果便是 Al-Fitnah（考验）或惩罚，那么这一命令就表明了 Al-Wujoob（义务）；否则，考验与惩罚便不会成为违背者的后果。

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 – 安拉的使者ﷺ说:**

B – The Messenger of Allah (saw) said:

如果命令（Al-Amr）不是为了表示义务（Wujoob），那么对于命令而言就不会有困难了。

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

C – 安拉（SWT）说：

C – Allah (swt) said:

违背并违抗命令的人被描述为悖逆者，而悖逆者应得火狱，这源于祂的话：

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

因此,这表明命令式(Amr)指示的是责任(Al-Wujoob,即“必须履行”)。

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

关于那些以"Seeghat ul-Amr"（命令式）表示"Al-Wujoob"（义务）作为证据的人所引用的证据，他们在推论的方法或过程上犯了错误。原因在于，这些证据涉及的是对命令（Al-Amr）的服从与违背，而并非涉及"Seeghat ul-Amr"（命令的形式）。真主的命令（Amr）服从是必须的（Waajib），违背它则是禁止的（Haraam）。服从命令即是不违抗它，而服从命令的实现，是依照真主Ta'Aalaa所命令的内容而行。因此，如果真主的命令是坚定的（Jaazim），那么服从它就是必须的（Waajib），依照所命令的内容而行，去履行该行为就是义务（Waajib），不履行的人就是违命者。这体现在Fard和Waajib之中，例如真主命令人们履行义务的拜功（Salawaat）。而如果命令是不坚定的（Ghair Jaazim），那么就其作为命令而言，服从它仍是必须的，因为它是以不坚定的形式下达的。若一个人履行了该行为，他将获得回报；若他服从了命令却没有履行所命令的行为，他不会有罪，不算违命者（'Aasiy），也不会受到惩罚。这就是Mandoob（推荐），如Sunan拜功。

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.

但如果他违抗这一命令，否认它，不服从、不接受这一曼杜卜，也不承认它，那么他就是“阿绥”（违抗者），并且违背了安拉的命令。这是因为，命令瓦吉卜的那一位，也就是命令曼杜卜的那一位。因此，既然曼杜卜来自安拉，就必须服从它，即使他没有承担或履行它。安拉（SWT）说：

If, however he was to rebel against this command, deny it, not submit to, not accept this Mandoob nor acknowledge it, then he would be ‘Aasiy (disobedient) and going against the command of Allah. That is because the One who commanded the Waajib is also the One who commanded the Mandoob. Therefore, it is obligatory to submit to the Mandoob being from Allah even if he did not undertake or perform it. Allah (swt) said:

所以，安拉塔阿拉命令了公正，也命令了最优的品行。然而，对公正（Al-‘Adl）的命令是义务性的（Al-Wujoob），而对最优品行（Al-Ihsaan）的命令是推荐性的（An-Nadb），尽管二者是在经文中以同一条命令、同一段文本的形式出现的。这表明，单纯的命令式（Amr）并不必然表示义务，而是可能表示义务（Wujoob）、推荐（Nadb）或允许（Ibaahah）。

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).

因此，服从或违背"Amr"（命令）并不表示是否实际去做被命令的行为，或是否避免去做。相反，它表示顺从命令，并依据其所命之事是义务、推荐或允许的前提而遵从之。

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.