The exposition is not valid, no matter what is ruled in the boundaries, due to the deficiency in clear statement.

The command and prohibition: We saw in what preceded that Al-Mahdi concluded the principles of Sharia to the command and prohibition. And the consideration of obligation is based on them; which is what he called, in the context of explaining the validity of the language's indication, to delve into the research of the reality of command and prohibition and their implications, and how they indicate, considering that adherence to the Sharia in the most complete way depends on the correct understanding of these matters. He dedicated a chapter to this in his book "A'azz ma Yutlab" (The Most Sought-After), in which he explained the following elements: the reality of command.

First: The reality of command and prohibition: The command is the demand for an action, and the prohibition is the demand for its abandonment. This is clear if this demand for action or abandonment is only achieved through a specific form, which is "do" and "do not do," as the Hanafis tend to believe, or that it is also achieved by means other than the form, such as a statement in the sense of a command. And the action of the Prophet. It was mentioned in one place that "the form of command in language is 'do'" and the form of prohibition is "do not do." He linked in another place the demand for action and abandonment to the implication, not the form, saying: "The implication of command is action, and the implication of prohibition is abandonment." And the action of the Messenger and his approval are related to the command. We prefer that he holds the second opinion, and he only presented the first opinion in the context of explaining the linguistic form of the command.

In the context of explaining the reality of command and prohibition, Al-Mahdi delved into showing the distinction between them. See Al-Bazdawi and Al-Bukhari, "Al-Usul" and its commentary "Kashf al-Asrar." And Ibn Abd al-Shakur and Abd al-Ali al-Ansari, "Muslim al-Thubut" and its commentary "Fawatih al-Rahmat." See in this regard: Al-Bazdawi and Al-Bukhari, "Al-Usul" and its commentary "Kashf al-Asrar." And onwards. Al-Ghazali, "Al-Mustasfa." "A'azz ma Yutlab" by Ibn Tumart. The same source.