Is it obligatory to follow a command that is devoid of contextual indicators?

The Shaykh : ... Why? Because the Messenger (peace be upon him) said: We are now receiving the report, but the Companion was an eyewitness. So he understands this report when he saw the Messenger speaking better than we do, since we did not see it and only received the report. This is a very important matter. I will give you an example: a person orders another to do something. It is possible to understand that this order is necessary to execute, and it is possible to understand that it is not necessary. From here came the jurisprudential disagreement among scholars: does the command in the Qur'an or the Sunnah imply obligation, or does it not? There is a long disagreement in the principles of jurisprudence. Some say: the default for every command is obligation unless there is an indicator. Some say: the default is recommendation unless there is an indicator. Some say: nothing is understood from a command unless there is an indicator. The stronger position among the scholars of principles, and the truth, is that the command implies obligation unless there is an indicator. Otherwise, all the commands in the Qur'an would be lost in vain. If we say nothing is understood from a command unless there is an indicator, then go and search for the indicators! I will tell you a story about a disagreement between two men, one a Salafi in methodology and the other a member of a liberal party. This party holds the last opinion in the principles of jurisprudence: that the command implies nothing except with regard to indicators! The school of the righteous Salaf was that the command implies obligation unless there is an indicator. A disagreement occurred between the two men. I advised the man who held that the command implies obligation, and he was a subordinate under the leadership of that party member. I said to him: The matter is easy, if Allah wills. You are weak in knowledge in my opinion, but I will point you to a way. He said: What is it? I said: Whenever he orders you to do something, use the Syrian expression "tannash." What does "tannash" mean? It means to turn away from this order and not care about it, as if you did not hear it. He will be fed up with your turning away. He will repeat the order. "Tannash" and so on, until he is fed up and angry and says to you: "My brother, I have repeated this thing to you many times and you do not respond." You say: "My master, you said that the command does not imply obligation unless there is an indicator with it, and you did not add an indicator to this order. Therefore, I am treating you according to your school." This is, in fact, a nullification of the texts, a nullification of the commands of the Shari'ah. So the point is: the second hadith is present but another hadith , and this hadith has a very interesting occasion. The Messenger (peace and blessings be upon him) said: When Musa (peace be upon him) went to converse with his Lord, and his brother Harun informed him that his people had worshipped the calf, when he was informed of the news, Musa (peace be upon him) did not become angry. But when he arrived at his people and found them actually worshipping the calf, the tablets of the Torah that Allah had revealed to him were in his hand. He became very angry and threw the tablets. When he was informed of the news, he was not affected, but when he saw what he was informed about, he was affected and became very angry and threw the tablets while angry. So the witness sees what the absent one does not see. We do not know if these orders that come to us were in a form of strictness or in a form of gentleness. In summary, the secret in his saying: , , is that these people transmitted to us the saying, the doing, and the approval. They transmitted the wording and the meaning. Therefore, it is not permissible for us to understand the Qur'an and the Sunnah except as the righteous Salaf did. From here comes a very great matter: how can we distinguish between this being a Sunnah and this being an innovation? Through the path of the righteous Salaf. If something was done by the righteous Salaf, we do it for the reason mentioned earlier. What the righteous Salaf did not do, we do not do. And this is all within the framework of religion, the framework of worship. As for the framework of customs, the matter is very broad, as long as it does not contradict a text from the Book or the Sunnah. If we know this reality, then our call must be based on the Book and the Sunnah and the methodology of the righteous Salaf. Who is capable of achieving these things? It is the knowledgeable man. So the scholar is the one who should take charge of the call, and he is the one who should take charge of establishing the proof. Many of our brothers, students of knowledge, say: "I met so-and-so, who may be an old Azhari scholar, or I met Dr. So-and-so who teaches Shari'ah at the university, and he said such and such, and I established the proof against him." This is a student of knowledge, not a scholar. A student of knowledge is not a student of knowledge; rather, he is a beginner in seeking knowledge. Yet he thinks that he was able to establish the proof against thatThe Shaykh : So-and-so may be an old shaykh from al-Azhar, or you may have met Dr. So-and-so who teaches Shari'ah at the university, and he says, "So-and-so said this and that," and I have established the proof against him, but he does not budge. This is a student of knowledge, not a scholar. A student of knowledge is not a student of knowledge in the true sense; he is merely a beginner in seeking knowledge. Yet he thinks he has been able to establish the proof against that person.The Shaykh : the al-Azhar shaykh or this university doctor. So I say to these people, as advice, O my brothers, do not be too enthusiastic in the sense that you can convey the da'wah. As for carrying the da'wah within yourselves as you understood it from your shaykhs, that is your duty. But as for transmitting the da'wah with its evidence from the Book and the Sunnah, and in accordance with the way of the righteous Salaf, that is the concern of the people of knowledge. From here we come to the verse, and perhaps it will be the end of the answer to this second question. Allah the Exalted said: So the Muslim community is divided into two groups in terms of knowledge: a group of scholars and a group of non-scholars. And upon each of the two groups is an obligation. The obligation of the one who is not a scholar is to ask the people of knowledge, and the obligation of these scholars is to answer those who ask them, as he (peace and blessings be upon him) said: And so the result is that if the scholars fall short in performing the duty of da'wah, then those who do not deserve to perform this duty will take it upon themselves, and they are those below them. This is the reality today. And so we warn both these groups and those groups to not fall short in their duty. We warn the scholars to not fall short in performing the duty of da'wah to Allah (Mighty and Majestic) in accordance with the methodology previously mentioned. And we warn the others to not take upon themselves what is the duty of others, which they are unable to perform. We warn them to not perform it. This is all I have. Finally, regarding this, yes.