Sharuɗɗan mataimaki sun yi daidai da sharuɗɗan Khalifa; wato, ya zama namiji, ɗan 'yanci, Musulmi, balagagge, mai hankali, mai adalci; kuma yana cikin mutanen iko a cikin ayyukan da aka ɗora masa.

The conditions for the assistant are the same as the conditions for the Khalifah; in other words, to be male, free, Muslim, adult, sane, just; and he is from the people of the capability in whatever actions were delegated to him.

Shaidar da ke nan ita ce shaidar Khalifa, saboda haka wajibi ne ya zama namiji saboda maganar Annabi ﷺ.

The evidence here is the evidence for the Khalifah, so it is obligatory for him to be a male due to words of the Prophet (phuh).

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة «.

. » لَنْ ي فُْلِحَ قَ وْمٌ وَلَّوْا أَمْرَهُمُ امْرَأَة «.

"Ba zai taba samun nasara ba wata al'umma da ta sanya mace ta zama shugabanta." (Al-Bukhari ya ruwaito daga Abu Bakrah). Wanda ya ke musulmi ne saboda maganarsa.

“Never will succeed such a nation that makes a woman their ruler.” (reported by Al-Bukhari from Abu Bakrah). He must be a Muslim due to His words.

"Kuma Allah ba zai taɓa ba wa kafirai hanya a kan muminai ba." (TMQ 4:141); saboda haka, haramun ne kafiri ya zama shugaba a kan musulmi, tun da shugabanci ita ce hanya mafi girma ta mulki a kan musulmi.

“And never will Allah give the disbelievers over the believers a way [to overcome them].” (TMQ 4:141); therefore, it is forbidden for a non-Muslim to be a ruler over the Muslims, since ruling is the greatest way over the Muslims.

Shi kuwa yana da 'yanci, tun da bawa ba shi da iko a kan al'amuransa, don haka ba zai iya daukar nauyin al'amuran wasu mutane ba.

He is to be free since the slave does not have control over his own issues and so he cannot undertake the control of other peoples’ affairs.

Ya kamata ya zama babba, saboda maganar Manzon Allah ﷺ.

He should be an adult, due to the words of the Messenger (pbuh).

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

. أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنْ النَّائِمِ « » حَتَّى يَسْتَ يْقِظَ وَعَنْ الصَّغِيرِ حَتَّى يَكْبَ رَ وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ .

Manzon Allah ﷺ ya ce: "An ɗaga alƙalami daga mutum uku (ayyukansu ba a rubuta su ba): daga mai barci har sai ya farka, daga yaro har sai ya girma, da kuma daga mahaukaci har sai ya dawo cikin hankalinsa." Kuma a cikin wata riwaya.

“The Messenger of Allah (pbuh) said, “The Pen has been lifted from three (their actions are not recorded) : from the sleeping person until he awakens, from the minor until he grows up, and from the insane person until he comes to his senses.” and in a narration.

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

"da kuma daga mai ciwon hankali har sai ya warke" (wanda Ibn Maja da Al-Hakim suka ruwaito daga ’Aishah, kuma lafazin daga Ibn Maja yake). Al-Tirmidhi da Ibn Khuzaima sun ruwaito irin wannan daga Ali. Daga cikin abin da ake ɗaga alkalami daga gare shi akwai cewa ayyukansa a cikin al’amuran kansa ba su inganta ba, saboda haka ba ya halatta gare shi ya yi aiki a cikin al’amuran wasu. Bugu da ƙari, akwai riwayar Abu ’Uqayl Zuhra Bin Ma’bad daga mahaifinsa ’Abd Allah b. Hisham, wanda yana zamanin Manzon Allah ﷺ, lokacin da mahaifiyarsa Zaynab Bin Humayd ta kai shi wurin Manzon Allah ﷺ tana cewa: Ya Manzon Allah, ka karɓi bay’a daga gare shi. Sai ya amsa.

“and from the afflicted person until he recovers” (reported by Ibn Maja and Al-Hakim from ’Aishah, and the wording is from Ibn Maja). Al-Tirmidhi and Ibn Khuzaima reported the same from Ali. From the raising of the pen is that his actions in his own affairs are not valid, and so it is not valid for him to act in the affairs of others. In addition, the narration of Abu ’Uqayl Zuhra Bin Ma’bad from his father ’Abd Allah b. Hisham who was at the time of the Prophet (phuh) when his mother Zaynab Bin Humayd took him to the Messenger of Allah (pbuh) and said: O Messenger of Allah, take Bay’a from him. He replied.

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

. » هُوَ صَغِيرٌ، فَمَسَحَ رَأْسَهُ وَدَعَا لَه « .

Shi yaro ne ƙarami, sai ya shafa kansa ya yi masa addu'a ga Allah, kamar yadda Al-Bukhari ya ruwaito. Saboda haka, muddin ba a yarda yaro ya yi Bay'a ba, to, bisa dalili mafi girma, ba zai iya karɓarta ba.

“He is a little child, and he passed his hand over his head and invoked Allah for him.” as reported in Al-Bukhari. So as long as the child is not permitted to give the Bay’a, then by greater reasoning, he cannot accept it.

Game da kasancewa cikin hankali, wannan yana faruwa ne saboda hadîs ɗin da aka ambata kawai.

As for being sane, this is due to the narration just mentioned.

. »... رفع القلم عن ثلاثة «.

. »... رفع القلم عن ثلاثة «.

"An ɗaga alƙalami daga mutum uku (ayyukansu ba a rubuta su)" har sai an ambace shi.

“The pen is lifted from three (their actions are not recorded)” until it was mentioned.

. » وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ « .

. » وَعَنْ الْمَجْنُونِ حَتَّى يَ عْقِلَ أَوْ يُفِيقَ « .

kuma daga mahaukaci har sai ya dawo cikin hayyacinsa, kuma a cikin wani rahoto.

“and from the insane person until he comes to his senses” and in a report.

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

. » وَعَنْ الْمُبْتَ لَى حَتَّى يَ بْ رَ أَ « .

"da kuma daga mai cutar har sai ya warke." Daga cikin abin da aka ɗaga alƙalami a kansa shi ne cewa ayyukansa a cikin al'amuransa na kansa ba su inganta ba, saboda haka ba ya halatta gare shi ya yi aiki a cikin al'amuran wasu. Ya zama mai adalci, tunda Allah (SWT) ya sanya shi sharaɗi ga shaida, yana cewa: "Kuma ku ɗauki shaidu biyu daga cikinku." (TMQ 65:2), don haka yana zama sharaɗi ga mataimaki ta hanyar hujja mafi girma.

“and from the afflicted person till he recovers”. From the raising of the pen is that his actions in his own affairs are not valid and so it is not valid for him to act in the affairs of others. He should be just, since Allah (swt) made it a condition for the witnessing, saying. “And take for witness two persons from among you.” (TMQ 65:2), and so it is a condition for the assistant by greater reasoning.

It is a condition for the assistant to be from the people of sufficiency in the actions of ruling since that is necessitated from undertaking ruling, since the one who was not capable would not be able to carry it out. And also due to the evidence mentioned, including: Muslim reported through Abu Dharr: . قُ لْتُ: يَا رَسُولَ اللَّهِ ، أَلاَ تَسْ تَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِه عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

It is a condition for the assistant to be from the people of sufficiency in the actions of ruling since that is necessitated from undertaking ruling, since the one who was not capable would not be able to carry it out. And also due to the evidence mentioned, including: Muslim reported through Abu Dharr: . قُ لْتُ: يَا رَسُولَ اللَّهِ ، أَلاَ تَسْ تَ عْمِلُنِي؟ قَالَ: فَضَرَبَ بِيَدِه عَلَى مَنْكِبِي ثُمَّ « قَالَ: يَا أَبَا ذَرٍّ، إِنَّكَ ضَعِيفٌ، وَإِن هََّا أَمَانَةُ، وَإِن هََّا يَ وْمَ الْقِيَامَةِ خِزْيٌ وَنَدَامَةٌ، إِلاَّ مَنْ » أَخَذَهَا بِحَقِّهَا وَأَدَّى الَّذِي عَلَيْهِ فِيهَا .

"Na ce: Ya Manzon Allah, ba za ka naɗa ni ba? Sai ya sa hannunsa a kafaɗata, sannan ya ce: Ya Abu Dharr, kai mai rauni ne, kuma wannan amana ce, kuma a Ranar Alƙiyama zai zama abin kunya da nadama, sai dai ga wanda ya karɓe ta da haƙƙinta kuma ya cika aikinta yadda ya kamata." Manzon Allah ﷺ ya ɗauki karɓar ta ba tare da haƙƙinta ba, wato idan mutum bai dace da ita ba, zai zama abin kunya da nadama, kuma wannan alama ce ta tsananin umarnin.

“I said: O Messenger of Allah, will you not use me? He placed his hand upon my shoulder and then said O Abu Dharr, you are weak, and it is an Amanah (trust), and on the Day of Judgement, it will be a disgrace and a regret except (for those) who take it by its right and perform its duties correctly”. The Messenger of Allah (pbuh) considered taking it without its right, in other words, if the person was not suitable for it, would be a disgrace and regret, which is an indication upon the decisiveness of the order.