Khalifa yana naɗa mataimaki ɗaya ko fiye da haka a madadinsa, waɗanda ke ɗaukar nauyin mulki. Don haka yakan danƙa musu kula da al'amura, inda suke gudanar da su bisa ra'ayinsu da ijtihadinsu. Idan Khalifa ya rasu, aikin mataimakansa ya ƙare, ba sa ci gaba da aikinsu sai dai har zuwa lokacin shugaban rikon kwarya.

The Khalifah appoints a delegated assistant or more for himself, who carry the responsibilities of ruling. So he delegates to them the management of affairs, where they conduct them according to their opinion and Ijtihad. On the death of the Khalifah, the role of his assistants ends, and they do not continue in their work except for the period of the temporary leader.

Hujjar wannan maƙala ita ce abin da Al-Tirmidhi ya ruwaito; Manzon Allah ﷺ ya ce.

The proof for this article is what Al-Tirmidhi narrated; the Messenger (pbuh) said.

. » وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وعُمَرُ «.

. » وَأَمَّا وَزِيرَايَ مِنْ أَهْلِ الأَرْضِ فَأَبُو بَكْرٍ وعُمَرُ «.

"Wazirai na biyu a Duniya su ne Abu Bakr da Umar" (ya ruwaito Al-Hakim da Al-Tirmidhi daga Abu Said Al-Khudri). Wannan ruwaya Fuqaha'u sun yi amfani da ita kuma yawancin malamai sun karbe ta, don haka ruwaya ce Hasan, kuma bisa haka hujja ce ta Shari'ah cewa Khalifa zai iya nada mataimaka. Ruwayar ta yi amfani da kalmar "waziri" a ma'anar harshe, wato mataimaki, kuma Alkur'ani ma yana amfani da ita da wannan ma'ana; Allah (SWT) ya ce: "Kuma ka nada mini wazir daga iyalina." (TMQ 20:29), wato mataimaki. Kuma aikin wazirci ya kasance a zamanin Manzo ﷺ, kuma hujjarsa ita ce matanin ruwayar daga Al-Tirmidhi. To sai dai shi Manzo ﷺ ne yake mulki, kuma babu wani abu da ke nuna cewa ya sa Abu Bakr (RA) da Umar (RA) suna aiwatar da abin da ya ke yi na mulki, amma sanya su wazirai yana nuna cewa ya umarce su su taimake shi; wato ya ba su izinin su aiwatar da abin da ya ke yi na mulki. Bayan rasuwar Manzo ﷺ, Umar (RA) ya kasance wazirin Abu Bakr (RA), kuma yana aiwatar da abin da Khalifa ke aiwatarwa a fannin mulki, kuma hakan ya bayyana har wasu suka kan ce wa Abu Bakr (RA), "Ba mu sani ba ko Umar ne Khalifa ko kai," ruwayar Ibn Hanbal a Fada'il Al-Sahabah daga Nafi'. Bayan rasuwar Abu Bakr (RA), Uthman (RA) da Ali (RA) sun kasance wazirai na Umar (RA), kowannensu yana aiwatar da abin da Umar (RA) ke yi a fannin mulki, sai dai karfin halin Umar (RA) ya sa ayyukan taimakon wazirai biyu ba su bayyana sosai ba kamar na Umar (RA) tare da Abu Bakr (RA), ko da yake saboda karfin halin Ali (RA), a bayyane yake cewa ya yi wadannan ayyuka a zamanin Umar (RA). Bayan rasuwar Umar (RA), Ali (RA) da Marwan bn Al-Hakam (RA) sun kasance wazirai biyu na Uthman (RA). Amma, ’Ali (ra) bai gamsu da wasu daga cikin ayyukan ba, don haka aikinsa tare da ’Uthman (ra) bai bayyana sosai ba, domin ya kasance kamar wanda ya janye kansa. A gefe guda kuma, Marwan (ra) ya bayyana sosai a kan aikin da ya ɗauka na minista, wato, ayyukan mulki.

“My two ministers in the World are Abu Bakr and Umar” (reported by Al-Hakim and Al-Tirmidhi from Abu Said Al-Khudri). This narration has been used by the Fuqaha’ and has been accepted by most of the scholars, so it is a Hasan narration and accordingly is a Shari’ah evidence that the Khalifah can appoint assistants. The narration used the word “minister” in the linguistic meaning, which is assistant, and the Quran uses it with this meaning; Allah (swt) said. “And appoint for me a minister from my family.” (TMQ 20:29), in other words, an assistant. And the ministry was present during the time of the Messenger (pbuh) , and its proof is the text of the narration from Al-Tirmidhi. However, it was the Messenger (pbuh) who was the one who ruled, and there is nothing which indicates that he made Abu Bakr (ra) and Umar (ra) carry out what he did from ruling, but making them into ministers indicates that he commissioned them to assist him; in other words, commission for both of them to carry out what he did from ruling. After the death of the Messenger (pbuh) , Umar (ra) was the minister of Abu Bakr (ra), and used to carry out what the Khalifah used to carry out in terms of ruling, and that was apparent to the point that some of them used to say to Abu Bakr (ra), “We don’t know whether Umar is the Khalifah or you” reported by Ibn Hanbal in Fada’il Al-Sahabah from Nafi’. After the death of Abu Bakr (ra), ’Uthman (ra) and ’Ali (ra) were the ministers of Umar (ra), and each of them carried out what Umar (ra) did in terms of ruling, except that the power of the personality of Umar (ra) meant that the actions of assistance of the two ministers were not so apparent as that of Umar (ra) with Abu Bakr (ra), although due to the power of the personality of ’Ali (ra), it was clear that he carried out these actions in the time of Umar (ra). After the death of Umar (ra), ’Ali (ra) and Marwan b. Al- Hakam (ra) were the two ministers of ’Uthman (ra). However, ’Ali (ra) was not content with some of the actions, and so his work with ’Uthman (ra) was not prominent since he was similar to someone withdrawn. On the other hand, Marwan (ra) was apparent in his undertaking of the ministry, in other words, the actions of ruling.

Khalifah zai ba wa wazirinsa kula da al'amura, kuma haka ya faru ga kowane Khalifah daga cikin Khulafa'u Rashidai, inda mataimakinsa (wazirinsa) yake nan, duk da cewa yadda mataimakan suke gudanar da al'amura ya bambanta daga wani zuwa wani. Ana fahimtar daga ma'anar harshen kalmar "waziri", ko mataimakin Khalifah, cewa tana nufin mataimaki a ayyukan Khalifah, kuma tunda kalmar ta zo gaba ɗaya ba tare da wani ƙayyadaddun sharadi ba, to tana nufin mataimaki ga Khalifah a dukkan ayyukan Khilafah. Wannan shi ne abin da ake fahimta daga hadisi, kuma yana samun goyon baya daga abin da ya faru tsakanin Umar (ra) da Abu Bakr (ra), don haka ma'anar kalmar a shari'a ita ce wanda yake taimakon Khalifah a dukkan ayyukan Khilafah. Sai dai ba ya da ikon wajibi na Khalifah kansa. Idan Khalifah ya ce "na nada so da so a matsayin wazirina", ko "a matsayin mataimakina", ko "ka yi aiki a madadina a cikin abin da nake mulki", ko wani abu makamancin haka, to mutumin zai sami dukkan ikon wajibi na Khalifah a matsayin wakilinsa. A cikin Al-Ahkam As-Sultaniyyah, Al-Mawardi ya kira su "wazirin wakilci" (Wazeer Tafweed), kuma ya bayyana shi da wannan ma'ana, yana cewa: "Amma wazirin wakilci, ya karɓi wazirci daga Imam wanda ya ba shi izinin gudanar da al'amura bisa ra'ayinsa, kuma su ci gaba bisa ijtihadinsa." Duk da haka wajibi ne Khalifah ya san kowane aiki da wazirin wakilci ke aiwatarwa, tun da shi mataimaki ne ba Khalifah ba, don haka ba shi da 'yancin kansa; a maimakon haka, Khalifah yana duba kowane aikinsa, ko ƙarami ko babba.

The Khalifah would delegate the management of affairs to his minister, and this occurred with each Khalifah from the righteous Khulafaa’ in that their assistant (minister) was present, though how the assistants practised the management of affairs differed from one to the other. It is understood from the linguistic meaning of the word “minister”, or assistant to the Khalifah, that it means an assistant for the actions of the Khalifah, and since the word came general without any restrictions, then it means assistant for the Khalifah in all of the actions of the Khilafah. This is what is understood from the narration, and is supported by what occurred with Umar (ra) and Abu Bakr (ra), and so the Shari’ah meaning of the word is the one who assists the Khalifah in all the actions of the Khilafah. However, he does not possess the mandatory powers of the Khalifah himself. Rather, if the Khalifah said “I have appointed so and so as a minister for me”, or “as an assistant for me”, or “act on my behalf in what I govern”, or anything similar, then the person would have all the mandatory powers of the Khalifah as his representative. In Al-Ahkam As- Sultaniyyah, Al-Mawardi called them the “delegated minister” (Wazeer Tafweed), and defined it with this meaning, saying, “As for the delegated minister, he has taken his ministry from the Imam who authorised him to manage the affairs according to his opinion, and for them to proceed according to his Ijtihad”. It is however necessary that the Khalifah is aware of every action that the delegated minister undertakes, since he is an assistant and not a Khalifah, and so he is not independent; rather the Khalifah inspects every action of him, whether it was small or big.

Wannan hakikanin mataimaki ko minista a shari'a ya bambanta gaba ɗaya da hakikanin minista a tsarin dimokuraɗiyya. Domin majalisar zartarwa a tsarin dimokuraɗiyya ita ce gwamnati, kuma ƙungiya ce ta mutane da aka kafa da halayenta a matsayin ƙungiya ta musamman don mulki, saboda hukuncin mulki a gare su na ƙungiya ne ba na mutum ɗaya ba; wato shugabanci gama-gari ne ba na mutum ɗaya ba. Don haka mai mulki wanda yake da dukkan ikon mulki shi ne majalisar zartarwa ko ƙungiyar ministoci gaba ɗaya, babu wani ɗaya daga cikinsu da yake da ikon gaba ɗaya, sai dai ikon mulki yana tare da majalisar gaba ɗaya. Dangane da kowane minista, an naɗa shi ne don ya ƙware a wani ɓangare na mulki, inda yake da ikokin da dole ne ya mallaka waɗanda majalisar gaba ɗaya ta ƙayyade masa, kuma duk wani iko a cikin wannan ɓangaren da ba a ba shi ba ya kasance tare da majalisar ba shi ba.

This Shari’ah reality of the assistant or minister differs completely with the reality of the minister in the democratic system. Since the cabinet in the democratic system is the government, and it is a group of people established with its characteristic as a specific group for ruling, as the ruling for them is for the group and not for the individual; in other words, the leadership is collective and not individual. So the ruler who possesses all power of ruling is the cabinet or the group of ministers collectively, and no single one of them possesses the power absolutely, but rather the power of ruling is in the cabinet collectively. As for the individual minister, he is appointed to specialise in a particular section of ruling, in which he possesses the mandatory powers that the cabinet as a whole determined for him, and whatever powers in this section were not given to him remain with the cabinet and not him.

A cikin Musulunci, babu majalisar ministoci da ke riƙe da iko tare a matsayin gamayya (irin tsarin dimokuraɗiyya); a maimakon haka, shugabanci na Khalifah ne wanda Ummah ke ba shi Bay'a domin ya yi musu mulki bisa Littafin Allah (SWT) da Sunnar Manzonsa ﷺ. Khalifah yana naɗa ministoci a matsayin nasa (ministocin Tafwid), waɗanda ake ba su izini gabaɗaya su yi aiki a madadinsa, kuma gabaɗaya suna taimakon Khalifah wajen ɗaukar nauyin Khilafah; don haka su ministoci ne bisa ma'anar harshe, wato mataimakan Khalifah a cikin abin da aka danƙa musu.

In Islam, there is no cabinet of ministers who hold the power collectively (on the democratic model); rather the leadership is for the Khalifah who is given Bay’a by the Ummah in order to rule them by the Book of Allah (swt) and the Sunnah of His Messenger . The Khalifah appoints ministers for himself (ministers of Tafwid) who are given general authorisation to act on his behalf and generally support the Khalifah in carrying the responsibilities of the Khilafah, and so they are ministers according to the linguistic meaning, or in other words, assistants of the Khalifah in what they are charged with.

Saboda haka, bambancin da ke tsakanin kalmar "minista" da "ma'aikatar" a tsarin Musulunci, da kalmar "minista" da "ma'aikatar" a tsarin dimokuradiyya, ya bayyana sarai. Tun da ma'anar da ake fahimta daga ma'anar dimokuradiyya ta kalmar "minista" ita ce mafi rinjaye a zukatan mutane, kuma idan aka yi amfani da ita sai abin da ya fara zuwa tunani shi ne ma'anar dimokuradiyya kawai, to domin kauce wa ruɗani da kuma keɓance ma'anar Shari'a kawai, ba daidai ba ne a yi amfani da kalmar "minista" kawai ga mataimakin Khalifa ba tare da ƙayyade ta ba. Maimakon haka, ya kamata a yi amfani da kalmar "mataimaki" a ma'anarta ta gaskiya, ko kuma a ƙayyade kalmomin "minista" da "ma'aikatar" ta yadda za a cire su daga fahimtar dimokuradiyya, a fahimci ma'anar Musulunci kawai, kamar amfani da kalmar "minista na izini" (Wazir Al-Tafwid).

Accordingly the wide difference between the word “minister” and “ministry” in the system of Islam, and the word “minister” and “ministry” in the system of democracy, has become clear. Since the meaning that is understood from the democratic meaning of the word “minister” is dominant in the minds of the people, and when it is used the only thing that comes to mind is the democratic meaning, in order to avoid confusion and to specify the Shari’ah meaning alone, it is not correct to use the term “minister” alone for the assistant of the Khalifah without specifying it. Rather, the term “assistant” should be used in its real meaning, or the term “minister” and “ministry” should be specified such that it is removed from the democratic understanding, and the Islamic meaning alone is understood, such as using the term “minister of authorisation” (Wazir Al-Tafwid).

Ana naɗa mataimakin kuma ana cire shi bisa umarnin Khalifah. Idan Khalifah ya rasu, rawar mataimakan ta ƙare, kuma suna ci gaba ne kawai har zuwa ƙarshen lokacin shugaban rikon kwarya. Daga nan sai su buƙaci sabon izini daga sabon Khalifah domin ci gaba da aikinsu, kuma ba sai an cire su a hukumance ba, domin rawar tasu ta ƙare tare da mutuwar Khalifah wanda ya naɗa su mataimaka.

The assistant is appointed and removed at the order of the Khalifah. At the death of the Khalifah, the assistants’ role comes to an end, and they only continue through to the end of the period of the temporary leader. They then require a new authorisation from the new Khalifah in order to continue in their role, and they do not require to be formally removed since their role ended with the death of the Khalifah who took them as assistants.