Naɗin mataimakin da aka wakilta yana buƙatar sharuɗɗa biyu: Na farko shi ne a ba shi cikakken iko na sa ido gabaɗaya, na biyu kuma shi ne ya zama wakili. Saboda haka, Khalifah ya kamata ya ce masa: ‘Na ba ka abin da yake nawa domin ka aikata a madadina,’ ko wasu kalmomi makamantan waɗannan waɗanda suka haɗa da cikakken sa ido da wakilci. Idan naɗin bai kasance bisa waɗannan tushe ba, ba zai zama Mu’awin ba, kuma ba zai mallaki ikon da ya wajaba ga Mu’awin ba, sai naɗinsa ya kasance bisa waɗannan tushe.

The appointing of the delegated assistant requires two conditions: The first is that He is given general supervision and the second is that He is a deputy. Therefore, the Khaleefah should say to him: ‘I assign to you what is to me so as to perform on my behalf,’ or any other words to that effect which include general supervision and deputation. If the assignment is not on these grounds, He would not become a Mu’awin and He would not enjoy the mandatory powers of Mu’awin until his appointment were to be made on these grounds.

Dalili kan wannan shi ne hakikanin aikin mataimaki, wato wakilcin Khalifa. Wakilci a wannan mahallin kwangila ce ('Aqd), kuma kwangila ba za ta inganta ba sai ta hanyar kalmomi bayyanannu. Saboda haka, sharadi ne a nada mataimaki cewa a yi nadin ta hanyar da ta sanya shi wakili ga Khalifa. Bugu da kari, hakikanin mataimaki shi ne yana da dukkan ikon wajibi da Khalifa ke da shi wajen mulki. Don haka nadin dole ne ya kasance gaba daya a cikin komai, watau ya hada da kalmar da ke nuna cikakken kula da al'amura. A takaice, nadin ya kamata ya hada da kalmar da ke nuna cewa mataimakin yana da dukkan ikon wajibi na mulki. Ana yin haka ta hanyar cewa masa, misali: "Na dora maka abin da nake da shi domin ka yi aiki a madadina", ko ce: "Na karbe ka a matsayin Wazir bisa aikinka a madadina", ko makamancin haka. Sai dai idan aka ba shi cikakken kula ba tare da an ce "a madadina" ba, to hakan yana nufin ya zama wanda za a nada a gaba (Wilayat ul-'Ahd), ba kwangilar Wizara ba, kuma matsayin wanda za a nada a gaba bai inganta ba, don haka kwangilar ma ba za ta inganta ba. Idan kuwa nadin ya takaita ga wakilci kawai, ba tare da an ambaci cikakken kula a bayyane ba, to zai zama wakilci mai shubuha ta fuskar gaba daya ko takaitacce, aiwatarwa ko mika ikon, kuma saboda haka ba za a kafa Wizara ba. Idan kuma Khalifa ya ce masa, "ka wakilce ni a al'amuran shari'a, ko a al'amuran 'yan sanda, ilimi ko makamancin haka", to ba za a kafa Wizara ba, kuma ba zai zama mataimaki da aka wakilta ba. Wannan saboda wajibi ne wajen nada mataimaki da aka wakilta a yi amfani da kalmomi ko ma'anoni da ke nuna hakikanin mataimakin, wato wakilcin Khalifa da mallakar ikonsa na wajibi. Ya fassara haka: wato, domin a kafa kwangilar Wizara ga mataimakin da aka wakilta, dole ne ta ƙunshi sharaɗi wanda ke nuna sharuɗɗa biyu: cikakken wakilci da wakilta. Idan sharaɗin bai ƙunshi waɗannan sharuɗɗa biyu a sarari ba, to ba za a kafa Wizara ga mataimakin da aka wakilta ba. Tun da naɗin mataimakan yana cikin al'amuran Mubah, to Khaleefah yana da izinin naɗa mataimaki ɗaya ko fiye. Idan Khaleefah ya naɗa fiye da Mu'awin ɗaya, to kowannensu zai samu irin wannan cikakken iko na gaba ɗaya da Khaleefah yake da shi. Ba zai halatta ga Khaleefah ya naɗa Mu'awin biyu waɗanda za su raba kulawa ta gaba ɗaya tare ba, domin ikon mulki guda ɗaya ne. Saboda haka, idan ya yi haka, to naɗin dukansu biyu ba zai halatta ba, kuma ba shi da inganci, domin naɗin Ameer ne, kuma hakan ba zai iya kasancewa ga mutum ɗaya kawai ba. Wannan saboda Manzon Allah (ﷺ) ya ce,

The evidence for this is the reality of the assistant’s function, which is deputyship of the Khaleefah. Deputisation, in this context, is a contract (‘Aqd), and contracts will not be valid except through explicit words. Therefore, it is conditional in appointing the assistant that this appointment is carried out in terms that make of Him a deputy to the Khaleefah. Furthermore, the reality of the assistant is that He possesses all the mandatory powers, which the Khaleefah enjoys in ruling. Hence, the appointment must be general in everything, i.e. it must include a term that indicates the general consideration of matters. In other words, appointment should include a term that indicates that the assistant enjoys all the mandatory powers of ruling. This is done by saying to Him for example; “ I assigned to you what is to me so as to act on my behalf ”, or to say “I took you as a Wazir depending on your action on behalf of me”, or the like. However, giving Him the general consideration without stating ‘on behalf of me’ means to become an heir apparent (Wilayat ul- ’Ahd) not a contract of Wizara, and the heir apparent (Wilayat ul-’Ahd) post is invalid, so such a contract would be invalid as well. If the assignment was limited to deputisation, without explicitly mentioning its general consideration, then it would become an ambiguous deputisation in terms of generality or specification, execution or delegation and accordingly the Wizara would not be convened. If the Khaleefah also said to him, “represent me in judicial matters, or in the matters of policing, education or the like”, the Wizara would not be convened and He would not be a delegated assistant. This is because it is necessary in appointing the delegated assistant to use words or terms that indicate the reality of the assistant, which is the deputyship of the Khaleefah and the possession of his mandatory powers. In other words, in order that the contract of the Wizara be convened for the delegated assistant, it should include a term that indicates two conditions; the general delegation and the deputisation. If the term did not clearly cover these two conditions, the Wizara would not be convened to the delegated assistant. Since the assignment of the assistants is one of the Mubah matters, then the Khaleefah is allowed to appoint one or more assistants. If the Khaleefah appointed more than one Mu’awin, then each of them would be given the same general consideration that the Khaleefah has. It would not be allowed for the Khaleefah to appoint two Mu’awins who would share collectively the same general supervision, since the Wilayah of ruling is singular. Therefore, if He did so, then the assignment of both would not be allowed and void, for it is an appointment of an Ameer and this could only be to one individual. This is because the Messenger of Allah (pbuh) said,

"Bari su naɗa wani daga cikinsu." Ya kuma ce ﷺ:

“Let them appoint one from among themselves.” He (pbuh) also said:

"Ba tare da naɗa ɗaya daga cikinsu a matsayin Amir a kansu ba." Don haka wannan naɗin guda ɗaya sharaɗi ne a cikin ingancin Imara.

“Without appointing one of them as an Ameer on them.” This singular appointment is therefore a condition in the validity of the Imara.