Is the command for obligation or for recommendation?

The Shaykh : But on the occasion that you have undoubtedly read in the principles of jurisprudence about their disagreement: does the command imply obligation or not? There is a difference of opinion on this.
The student : Yes, there is a difference of opinion on this.

The Shaykh : So some of them, even some political groups, adopt the view that the command is not for obligation. And I believe that it is not knowledge that leads them to adopt this deviant principle, which strays from the straight path, but rather it is to justify the violation of many, many commands. They claim, meaning, in the name of making things easy for people and facilitating matters for them. But I believe that linguistic usage, the language, if we set aside the Shari'ah for now, which is undoubtedly the original basis, but in order to convince people, the language cannot be the basis for understanding—as our Lord, Mighty and Majestic, created languages and made them a means for people to understand one another—this language cannot be the basis for understanding if it is said that the command is not for obligation. It cannot be. And a joke or incident happened to me that might be useful to mention: Once, while I was in the Zahiriyyah Library, one of our student brothers came to me. He was under the tutelage of a teacher in this library, and this teacher or professor adopts the view that the command is not for obligation, but rather that every command must be observed in light of its context; if it indicates obligation, it is for obligation; if it indicates recommendation, it is for recommendation; if it indicates encouragement, it is for encouragement; if it indicates permissibility, it is for permissibility, and so on. So he came to me complaining, saying: So-and-so has exhausted me greatly with this research. His teacher is a strong student of knowledge, while our companion is a beginner. So it is not possible for us to teach him the arguments. So I saw that I should direct him to a decisive path in the matter, and indeed it was so. I said: Whenever your professor orders you to do something in the shop, in the store, as they say in our Syrian dialect: "Tannash," meaning act as if you did not hear. Of course, the teacher will get angry, saying: So-and-so, did I not tell you to bring such-and-such? Tell him: "Professor, but the command does not imply obligation, so I am at ease that it is not obligatory for me." And indeed, the problem between them ended with this issue. This leads to the nullification of people's interests. The father says to his son: Do such-and-such. He does not do it. Why? Because in our statement, in order for us to understand that this command is for obligation. And the teacher says to his employee, and so on. The prince to his subordinate. It is a nullification of people's interests, and thereby a nullification of the Shari'ah. Therefore, the principle must be adopted. But what detracts from it is that sometimes scholars deviate with some of the commands, some saying this and some saying that. So fear Allah, Mighty and Majestic, and search for the evidence of each of them, and take what your soul is reassured by and what your chest opens to.
The student : So we will be, O Shaykh, like the shopkeeper. Your prohibition here is not for dislike; we will ask until Fajr, O Shaykh.

The Shaykh : Hehehe, welcome.
The student : Glory be to You, O Allah, and praise be to You. May Allah honor you, O Shaykh. Peace be upon you.

The Shaykh : May Allah bless you. And upon you be peace, and the mercy of Allah and His blessings.
The student : May Allah reward you with good.