命令式（Seeghat ul-Amr）已被设定并置于语言之中，用以表示对某一行为的要求。此式为（'If'al）或其替代形式，如命令动名词（Ism Fi'l ul-Amr），以及附有“命令之拉姆”（ل）的现在时动词（Mudaari'），它们都被设定并提供，用以表示“要求”（Talab）。为了理解这一“要求”所指的究竟是义务、推荐还是许可，就必须有来自各种“证据关联”（Qaraa'in）中的一个“隐含之义”（Qareenah）来明确并解释该要求所指的意图。

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).

这些指明“法定义务”（Fard，即“Al-Waajib”）的必要“迹象”（Qaraa'in）包括：

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

1 – 如果经据（证据）表明，不做或放弃某件事会在今世（此世生活）或后世受到惩罚，或与之相关联的是安拉的憎恶或愤怒，或是对信仰（Imaan）的否定。例如：安拉至高者的言语：

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:

这个 Amr（命令）确立的是 Talab（要求去做），但如果没有 Qareenah（连带的指示），它并不表明 Al-Wujoob（义务）。义务的含义是从其他的 Qaraa'in（连带指示）中得来的，例如安拉 Ta'Aalaa 的话：

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:

对于放弃或不行礼拜者所应受的惩罚，这一事实表明礼拜是瓦吉布（必须履行的义务）。

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

2 – 文本中明确含有表示"必须"（Wujoob）的措辞，例如："Furida"（已被规定为义务）或"Yajib"（这是必须的），或其派生形式。

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:

安拉至高的话语:

The Qawl of Allah Ta’Aalaa:

因此，天课是法定的义务（Fard），而将其交付给这些类别的人或其中某些类别，同样是法定的义务。

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

3 – 凡是完成或履行某项瓦吉布（义务）所必需的事物，其本身也是瓦吉布。这类事物就如同拜功有效性的各项条件。真主（SWT）说：

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:

这里，命令动词“Ighsiloo”（洗）表示“Talab”（要求、请求）去独自完成该行为，而指明Wudoo’（小净）为义务的“Qareenah”（关联指示）则是：拜功（Salaah）的义务，而拜功若无Wudoo’（小净）或某些情况下的At-Tayammum（代替净）则无法进行或完成。

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 – 立法者（Ash-Shaari'）命令去履行某项行为，而该行为本身包含某种困难（或艰辛），例如真主（SWT）的话：

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):

"Wujoob"的"قرينة"（证据/线索）是"而你们厌恶它"。

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

这些是确立命令式（Seeghat ul-Amr）表示推荐（Mandoob）的证据（Qaraa'in），包括：

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

1 —— 当经据（Daleel）要求去做某件事，却没有表明决断（Al-Jazm）的迹象（Qareenah），即这一要求便是没有迹象的命令（Amr）。这就像先知（saw）所说的话： Note: the line ends with "like the statement of the Messenger (saw):" — the original writes "(saw)", which per the rules should be ﷺ after the Prophet, so the correct rendering is with ﷺ. Corrected translation: 1 —— 当经据（Daleel）要求去做某件事，却没有表明决断（Al-Jazm）的迹象（Qareenah），即这一要求便是没有迹象的命令（Amr）。这就像先知ﷺ所说的话：

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):

这段圣训要求穆斯林借钱给穆斯林，并为此给予奖赏；但其中并没有像我们在论及“瓦吉布”（必须之事）时所提到的那些证据那样表示决定性要求的迹象（Qaraa’in）。因此，它表明借贷他人是被推荐的（Mustahabb），而非必须的（Waajib）。

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 ——在缺乏表明其为义务的指示（Qareenah）的情况下，若某一行为的证据表明其本身带有趋近安拉（Qurbah）的意味，那么该证据即是此行为的依据。就像先知（ﷺ）的圣训所言：

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):

圣训将祈祷（Du’aa）描述为一种崇拜（‘Ibaadah），而崇拜之中包含着趋近真主的意义（Qurbah），因为它体现了仆人（‘Abd）与主（Rabb）之间的关系。因此，祈祷是“门杜卜”（Mandoob，recommended），而不是“瓦吉卜”（Waajib，obligatory）。

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.

这些“Qaraa’in”（指示性的附加条件）在本节开头以表示允许（Al-Ibaahah）的形式被提及，因此可以回溯到该节加以参照。

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.