Sharadin naɗin wakili mai cikakken iko (Tafwid) shi ne cewa naɗinsa ya ƙunshi abubuwa biyu: na farko shi ne cikakken nauyi gabaki ɗaya, na biyu kuma shi ne wakilci. Saboda haka, wajibi ne Khalifa ya ce masa "Na naɗa ka a madadina a matsayin wakilina" ko duk wata kalma mai ma'ana irin wannan daga cikin kalmomin da suka ƙunshi cikakken nauyi da wakilci. Wannan izini yana ba wa Khalifa damar aika mataimakan zuwa wasu wurare na musamman, ko canja su zuwa wasu wurare da wasu ayyuka kamar yadda ake buƙata a matsayinsu na mataimakan Khalifa, ba tare da buƙatar sabon izini ba, domin duk hakan yana cikin naɗin farko.

It is a condition for the empowering of a delegated assistant (Tafwid), that his empowerment encompasses two issues: The first being general responsibility, and the second being the representation. Accordingly, it is necessary for the Khalifah to say to him “I appoint you on my behalf as my deputy” or anything that is of a similar meaning from the wordings that encompass the general responsibility and representation. This authorisation enables the Khalifah to send the assistants to specific locations, or transfer them to other places and other work as is required as the assistant of the Khalifah, and without the need for a new authorisation since it all falls under the original empowerment.

Shaidar wannan ita ce gaskiyar aikin mataimaki, watau ministan Tafwid, ko mataimakin Tafwid, wanda shi ne ministan da Khalifa ya naɗa domin ɗaukar nauyin mulki da iko tare da shi. An ba shi izinin tafiyar da al'amura bisa ra'ayinsa, da gudanar da su bisa ijtihadinsa cikin jituwa da hukunce-hukuncen Shari'ah, saboda haka Khalifa ya ba shi cikakken iko na gudanarwa da wakilci. Wakilci a nan yarjejeniya ce, kuma yarjejeniyoyi ba sa inganta sai an yi su da kalma kai tsaye. Saboda haka aka sanya sharadi cewa dole ne a ba mataimaki iko da kalmomin da ke nuna cewa shi wakili ne a madadin Khalifa kuma yana da iko gaba ɗaya. Misali, idan Khalifa ya ce masa "Na ba ka abin da ke wuyana, ka yi aiki a madadina", ko ya ce "Na naɗa ka minista, na kuma yanke shawarar wakilcinka", ko makamancin haka. Wato dole ne ya ƙunshi wakilci gaba ɗaya da iko gaba ɗaya ta kowace hanya da za a fahimce ta. Don haka wajibi ne a ba mataimaki iko da kalmomin da ke nuna gaskiyar matsayinsa, wanda shi ne wakilin Khalifa, kuma yana ɗaukar dukkan ikon wajibi da Khalifa yake da shi. Watau, wajibi ne yarjejeniyar ministanci da mataimaki ta kasance bisa kalmomin da suka ƙunshi sharuɗɗa biyu: na farko iko gaba ɗaya, na biyu wakilci. Idan kalmomin ba su bayyana waɗannan sharuɗɗa biyu a sarari ba, to ba a yi wa mataimaki naɗin minista ba.

The evidence for this is the reality of the work of the assistant, since the minister of Tafwid, or the assistant of Tafwid, who is the minister that the Khalifah appointed to carry the responsibility of ruling and authority with him. He is authorised to manage the affairs according to his opinion, and to conduct them according to his Ijtihad in agreement with the Shari’ah rules, and so the Khalifah empowers him with a general handling and representation. The representation here is a contract, and contracts are not correct unless they are contracted with a direct word, and so for this reason, it has been made a condition that empowering an assistant must occur with wording that indicates he is a representative in the place of the Khalifah and has the general control. Such as if the Khalifah said to him “I granted you what is upon me, to act on my behalf”, or says, “I made you a minister, and decided upon your representation” or something similar. In other words, it should encompass the general representation and general control by any manner it is understood, so it is imperative that the empowerment of the assistant is upon words that indicate the reality of the assistant, which is the representative of the Khalifah, and takes everything in terms of mandatory powers which the Khalifah has. In other words, it is imperative that the contract of ministry with the assistant is upon a wording which encompasses two conditions: the first being general control, the second being representation, and if the wording does not explicitly cover these two conditions, then the ministry for the assistant is not contracted.

Duk da cewa an ba shi iko na wakilci da kula da gabaɗaya, ana halatta wa Khalifah ya yi amfani da shi a wani aiki ko wani wuri a wani lokaci, sannan a wani aiki ko wani wuri daban a wani lokacin. Shaikhan biyu (Muslim da Al-Bukhari) sun ruwaito daga Abu Hurairah.

Though he is empowered with representation and general control, it is permitted for the Khalifah to use him in a specific action or place at a period of time, and for other work or another place at another time. The two sheikhs (Muslim and Al-Bukhari) reported from Abu Hurayrah.

. » عُمَرَ عَلَى الصَّدَقَةِ بَ عَثَ رَسُولُ اللَّهِ «.

. » عُمَرَ عَلَى الصَّدَقَةِ بَ عَثَ رَسُولُ اللَّهِ «.

Manzon Allah ﷺ ya aika Umar ya karɓi Sadaqah (Zakah). Al-Nasa'i da Al-Darami ne suka ruwaito.

“The Messenger of Allah (pbuh) sent Umar to collect Sadaqah (Zakah)”. Al-Nasa’i and Al-Darami reported.

. » حِينَ رَجَعَ مِنْ عُمْرَةِ الْجِعْرَانَةِ ب عََثَ أَبَا بَكْرٍ عَ لَى الْحَجِّ أَنَّ النَّبِيَّ « .

. » حِينَ رَجَعَ مِنْ عُمْرَةِ الْجِعْرَانَةِ ب عََثَ أَبَا بَكْرٍ عَ لَى الْحَجِّ أَنَّ النَّبِيَّ « .

“Lokacin da Annabi (phuh) ya dawo daga ’Umra, ya aika Abu Bakr domin aikin Hajji.” Wato, Abu Bakr (ra) da Umar (ra) – waɗanda su ne mataimakan biyu na Manzon Allah (pbuh) – an ɗora musu iko gabaɗaya a kan wasu takamaiman ayyuka, ba a dukkan ayyukan zamanin Manzon Allah (pbuh) ba, duk da cewa su mataimaka ne masu izinin iko gabaɗaya da wakilci kamar yadda ake fahimta daga Wizara’ Al-Tafwid (ma’aikatar bada izini). ’Ali (ra) da ’Uthman (ra) sun yi haka a zamanin Umar (ra). Ma har a zamanin Abu Bakr (ra), lokacin da mataimakinsa Umar (ra) ya bayyana sosai wajen aiwatar da iko gabaɗaya da wakilci, har wasu sahabbai suka ce wa Abu Bakr (ra) cewa ba mu sani ba ko Umar (ra) ne ko kai ne Khalifa, duk da cewa Abu Bakr (ra) yana sanya Umar (ra) ya kula da shari’a a wasu lokuta, kamar yadda Al-Bayhaqi ya ruwaito da isnadi da Al-Hafiz ya ƙarfafa.

“When the Prophet (phuh) returned from ’Umra, he sent Abu Bakr for the Hajj”. In other words, Abu Bakr (ra) and Umar (ra) – who were the two ministers for the Messenger of Allah (pbuh) , were charged with general control over specific actions, and not in all the actions at the time of the Messenger (pbuh) , despite that they were assistants authorised with general control and representation as inferred from the ministry of authorisation (Wizara’ Al-Tafwid). ’Ali (ra) and ’Uthman (ra) did the same at the time of Umar (ra). And even during the time of Abu Bakr (ra) when his assistant Umar (ra) was very apparent in exercising general control and representation, to the point that some of the companions would say to Abu Bakr (ra) that we don’t know whether Umar (ra) or you is the Khalifah, despite that Abu Bakr (ra) would make Umar (ra) responsible for the judiciary in some periods, as has been reported by Al-Bayhaqi with a chain that was strengthened by Al- Hafiz.

Daga Sirar Manzon Allah (ﷺ) da na halifofi masu shiryarwa bayansa, ana fahimtar cewa mataimaki yana da izini a cikin iko da wakilci na gaba ɗaya, amma halifa yana da izinin neman taimakon mataimaki a wani wuri ko aiki na musamman, kamar yadda Manzon Allah (ﷺ) ya yi da Abu Bakr (ra) da Umar (ra), da kuma yadda Abu Bakr (ra) ya yi da Umar (ra). Wannan kamar ba wa mataimaki aikin bin gwamnonin arewa, wani kuma gwamnonin kudu, kuma ana halatta a yi amfani da na farko a wurin na biyu da kuma akasin haka, a kuma mayar da wannan zuwa aikin wani mutum, ɗayan kuma zuwa wani aiki, bisa ga abin da ya zama wajibi don taimakon halifa. Babu wannan da ke buƙatar sabon izini; a maimakon haka, a wannan yanayi yana halatta a matsar da shi daga wani aiki zuwa wani domin taimako, tun da an ba shi izini tun asali na iko da wakilci na gaba ɗaya, don haka duk waɗannan ayyuka suna cikin izininsa a matsayin mataimaki. Wannan shi ne bambanci tsakanin mataimaki da gwamna, domin gwamna an ba shi ikon gaba ɗaya a wani yanki, saboda haka ba a motsa shi daga gare shi, a maimakon haka yana buƙatar sabon izini, domin sabon wurin ba ya cikin izinin asali. Sai dai mataimakin da aka ba shi iko da wakilci na gaba ɗaya za a iya matsar da shi daga taimako a wuri ɗaya zuwa wani wuri ba tare da buƙatar sabon izini ba, tun da an ba shi tun asali iko da wakilci na gaba ɗaya a dukkan ayyuka.

From the Sirah of the Messenger (pbuh) and the righteous Khulafaa’ after him, it is understood that the assistant is authorised in the general control and representation, but it is permitted for the Khalifah to seek the help of the assistant in a particular place or action, just as the Prophet (phuh) did with Abu Bakr (ra) and Umar (ra), and as Abu Bakr (ra) did with Umar (ra). This is like charging an assistant to pursue the northern governorships, and another with the southern ones, and it is permitted to use the first one in the place of the second and vice versa, and to move this one to the work of such and such person, and the other to another work according to what was necessitated to assist the Khalifah. None of this requires a new authorisation, rather it is valid in this case to move him from one action to another to assist, since he was originally authorised with general control and representation, and so all of these actions are part of his authorisation as an assistant. This is a difference between the assistant and the governor, since the governor is empowered with the general control in an area, and so he is not moved from it, rather he requires a new empowerment, since the new place is not part of the original authorisation/empowerment. However, an assistant who is empowered with the general control and representation can be moved from assistance in one place to another place without needing a new empowerment, since he was originally empowered with general control and representation in all actions.