Kazi ya msaidizi aliyekabidhiwa ni kuwasilisha kwa Khalifa kazi yote anayokusudia kuifanya. Kisha humripoti Khalifa kile alichotekeleza kwa upande wa maamuzi, na kile alichokitekeleza kwa upande wa usimamizi na uteuzi, ili msaidizi asiwe kama Khalifa katika mamlaka yake. Kwa hiyo, kazi yake ni kuwasilisha mapitio yake kisha kuyatekeleza, isipokuwa Khalifa akimzuia kufanya hivyo.

The task of the delegated assistant is to submit to the Khaleefah all the work He intends to perform. He then reports to the Khaleefah what He has executed in terms of decisions and what He has discharged in terms of management and appointment, so that the assistant would not become like the Khaleefah in his powers. Therefore, his job is to submit his review and then execute it, unless the Khaleefah stops Him from doing so.

Ushahidi wa hili ni uhalisia wa Mu'awin kama naibu wa Khalifa. Naibu hutenda kwa niaba ya yule aliyemteua kuwa naibu wake. Hivyo, hakuwa huru kutoka kwa Khalifa, bali hupitia naye kila kitendo, kama alivyofanya 'Umar alipokuwa Waziri wa Abu Bakr, ambapo alikuwa akipitia na Abu Bakr alichokusudia kutekeleza, kisha akakitekeleza kulingana na hayo. Kupitia jambo na Khalifa hakumaanishi lazima aombe ruhusa yake kwa kila undani, kwani hilo linapingana na uhalisia wa Mu'awin. Badala yake, kupitia jambo na Khalifa ni kulijadili nae, kwa mfano kumteua Wali mwenye uwezo kwenye mojawapo ya majimbo, au kuondoa malalamiko ya watu kuhusu uhaba wa chakula sokoni, au masuala mengine yoyote ya kiserikali. Pia anaweza kuwasilisha jambo kwake, kwa njia ya wasilisho, ambalo litatosha kwa Mu'awin baadaye kulitekeleza pamoja na undani wake wote, bila haja ya kupata ruhusa ya kutenda. Hata hivyo, Khalifa akitoa amri ya kusimamisha utekelezaji wa jambo lolote, basi halipaswi kutekelezwa. Hivyo, wasilisho ni kutoa pendekezo tu na kushauriana na Khalifa kuhusu pendekezo hilo, wala halimaanishi kuomba ruhusa ya kutekeleza kazi husika. Mu'awin anaweza kutekeleza kazi hiyo mradi tu Khalifa asimzuie kufanya hivyo.

Evidence for this is the reality of the Mu’awin as a deputy of the Khaleefah. A deputy acts on behalf of the person who appointed Him as his deputy. Thus He does not become independent from the Khaleefah, but rather reviews with Him every action exactly as ‘Umar used to do when He was Wazir to Abu Bakr, where He used to review with Abu Bakr what He intended to perform, then executed it accordingly. Reviewing with the Khaleefah does not necessarily mean that He needs to ask for his permission in every single detail, for this contradicts the reality of the Mu’awin. Rather, reviewing with the Khaleefah means to discuss the matter with him, like for example to appoint a capable Wali to one of the provinces, or remove the complaints of people in terms of food shortages in the market, or any other state affairs. He may also submit a matter to him, in the form of a presentation, which would be sufficient for the Mu’awin in the future to carry out the matter with all its details, without the need for permission to act. However, if the Khaleefah issues orders to stop the carrying out of any issue, then it should not be executed. Hence, the presentation is simply putting forward of a proposal and the consultation with the Khaleefah about it, and it does not mean seeking permission to carry out the task. The Mu’awin can execute the task in question as long as the Khaleefah does not stop Him from doing so.

Khalifa anapaswa kupitia matendo ya Mu'awin na usimamizi wake wa mambo, ili kuidhinisha yaliyo sahihi na kurekebisha yaliyo makosa. Hii ni kwa sababu usimamizi wa mambo ya Ummah umekabidhiwa kwa Khalifa na hutekelezwa kulingana na Ijtihad yake mwenyewe.

The Khaleefah should review the actions of the Mu’awin and his management of affairs, in order to approve what is right and redress what is wrong. This is because the management of the Ummah’s affairs is commissioned to the Khaleefah and discharged according to his own Ijtihad.

Ushahidi wa hili ni Hadith ya uwajibikaji juu ya raia, ambapo Mtume wa Allah ﷺ alisema: "Imam ni mlinzi, na yeye ndiye anayewajibika juu ya raia wake." Kwa hiyo, Khalifa ndiye mwenye haki ya kazi ya utawala, na yeye ndiye anayewajibika juu ya raia wake, ilhali Mu'awin aliyepewa madaraka hawajibiki juu ya raia, bali anawajibika tu kwa matendo yake mwenyewe. Hivyo, uwajibikaji kuhusu raia ni wa Khalifa peke yake. Kwa sababu hiyo, Khalifa analazimika kupitia matendo ya Mu'awin na utendaji wake ili kutekeleza wajibu wake kwa raia wake. Aidha, msaidizi aliyepewa madaraka wakati mwingine anaweza kufanya makosa, na Khalifa ni lazima ayarekebishe makosa hayo, hivyo ni lazima apitie matendo yote ya msaidizi. Kwa hiyo, ni kwa sababu hizi mbili: kutekeleza uwajibikaji wake kwa raia wake na kurekebisha makosa yanayoweza kufanywa na msaidizi aliyepewa madaraka, ndiyo maana Khalifa analazimika kupitia matendo yote ya Mu'awin.

The evidence for this is the Hadith of responsibility over the subjects where the Messenger of Allah (pbuh) said “The Imam is a guardian and He is responsible over his subjects.” Therefore, the Khaleefah is entitled to the task of government and He is responsible over his subjects, whereas the delegated Mu’awin is not responsible over subjects, but He is merely responsible for his own actions. Thus, responsibility about the subjects is for the Khaleefah alone. Therefore, the Khaleefah is obliged to review the actions of the Mu’awin and his performance in order to fulfil his duty towards his subjects. Besides, the delegated assistant can sometimes make errors, and the Khaleefah has to redress such errors, so He has to review all the assistant’s actions. Therefore, it is for these two reasons: fulfilling responsibility towards his subjects and redressing potential errors made by the delegated assistant, that the Khaleefah is obliged to review all of the Mu’awin’s actions.

Ikiwa msaidizi aliyekabidhiwa jambo angeamua jambo na Khalifa akaliidhinisha, basi Mu'awin angeweza kulitekeleza bila mabadiliko yoyote. Ikiwa Khalifa atapinga kile ambacho Mu'awin ameshatekeleza, basi jambo hilo litachunguzwa. Ikiwa Mu'awin alikuwa ametekeleza hukumu kwa usahihi, au alikuwa ametumia fedha katika maeneo sahihi au katika miradi fulani, basi maoni ya Mu'awin yanakuwa na nguvu ya utekelezaji, kwa kuwa, kimsingi, ni maoni ya Khalifa, na Khalifa hana haki ya kubatilisha kile ambacho Mu'awin alikitekeleza kwa upande wa kanuni au fedha alizozitumia. Hata hivyo, ikiwa Mu'awin alifanya aina nyingine za vitendo, kama vile kumteua Wali au kuandaa jeshi, Khalifa ana haki ya kubatilisha uamuzi wa Mu'awin, kutekeleza uamuzi wake mwenyewe, na kufuta vitendo vya Mu'awin. Hii ni kwa sababu Khalifa ana haki ya kurekebisha vitendo vyake mwenyewe, hivyo ana haki ya kurekebisha vitendo vya msaidizi wake.

If the delegated assistant decided a matter and the Khaleefah approved of it, the Mu’awin could then execute it without any alterations. If the Khaleefah objected to what the Mu’awin had executed, then in this case the matter would be examined. If the Mu’awin had correctly carried out a verdict or if He had spent some funds in the right areas or in certain projects, then the Mu’awin’s opinion comes into force, for, in principle, it is the Khaleefah’s opinion, and the Khaleefah has no right to redress what the Mu’awin had executed in terms of rules or funds He had spent. However, if the Mu’awin had performed other types of actions, such as the appointing of a Wali or the preparation of an army, the Khaleefah has the right to reverse the Mu’awin’s decision and enforce his own and nullify the Mu’awin’s actions. This is because the Khaleefah has the right to redress his own actions so He has the right to redress the actions of his assistant.

Hii ni maelezo ya namna Mu'awin anavyofuata katika kutekeleza vitendo vyake, na namna Khalifa anavyofuatilia mapitio ya vitendo vya Mu'awin. Inatokana na aina ya vitendo ambavyo Khalifa anaruhusiwa kuvirekebisha na vile ambavyo haruhusiwi kuvirekebisha. Hii ni kwa sababu vitendo vya Mu'awin aliyepewa madaraka vinachukuliwa kuwa ni vitendo vya Khalifa. Kama ufafanuzi wa hili, Mu'awin aliyepewa madaraka anaruhusiwa kutawala peke yake na kuteua watawala, kama ilivyoruhusiwa kwa Khalifa. Hii ni kwa sababu masharti ya utawala yamemkabidhiwa. Pia ana haki ya kuchunguza malalamiko au kumteua mtu wa kufanya hivyo, kwa sababu masharti ya malalamiko yamethibitishwa kwake. Vilevile ana haki ya kusimamia Jihadi peke yake, au kumteua mtu wa kufanya hivyo, kwa kuwa masharti ya vita yamethibitishwa kwake. Ana haki ya kutekeleza maamuzi aliyoyaamua au kumteua mtu wa kuyatekeleza kwa niaba yake, kwa kuwa masharti ya kutoa maoni na usimamizi yamemkabidhiwa. Hata hivyo, hii haimaanishi kwamba Khalifa hawezi kubatilisha lolote alilolitekeleza Mu'awin mradi alikuwa amepewa taarifa kuhusu jambo hilo. Badala yake, inamaanisha kwamba Khalifa anamiliki mamlaka sawa na ya Khalifa, lakini anatenda kwa niaba yake na si kwa kujitegemea. Kwa hiyo, Khalifa ana haki ya kupinga maamuzi ya Mu'awin na kurekebisha yaliyotekelezwa au kubatilisha vitendo vyake vyovyote, ikizingatiwa kwamba hili linatumika tu kwa aina ya vitendo ambavyo Khalifa angeweza kuvirekebisha katika vitendo vyake mwenyewe. Iwapo Mu'awin ametekeleza hukumu kwa usahihi au ametumia fedha katika sehemu zinazostahili, basi pingamizi za Khalifa hazitakuwa na uzito wowote na uamuzi wa Mu'awin utatekelezwa. Hii ni kwa sababu kimsingi, huo ni uamuzi wa Khalifa mwenyewe, na katika hali kama hizo, yeye mwenyewe asingeweza kubatilisha uamuzi wake au kufuta alichokwisha kukitekeleza, kwa hiyo hawezi kubatilisha kitendo cha Mu'awin wake. Hata hivyo, ikiwa Mu'awin ameteua Wali, msimamizi, kamanda wa jeshi au mteuliwa mwingine yeyote, au ikiwa ameweka mkakati wa kiuchumi, mpango wa kijeshi, mpango wa viwanda au jambo lolote linalofanana na hayo, basi Khalifah anaruhusiwa kulifuta. Hii ni kwa sababu, ingawa vitendo hivyo huchukuliwa kuwa ni maamuzi ya Khalifah, vinaangukia katika kundi la maamuzi ambayo Khalifah ana haki ya kuyarekebisha hata yanapofanywa na yeye mwenyewe. Kwa hiyo, anaweza kufanya vivyo hivyo kwa maamuzi ya Mu'awin wake. Basi katika kundi hili, Khalifah anaruhusiwa kufuta vitendo vya Mu'awin. Kanuni ya msingi kuhusu jambo hili ni kama ifuatavyo: Kitendo chochote ambacho Khalifah anaruhusiwa kukirekebisha katika vitendo vyake mwenyewe, ana haki ya kukirekebisha kwa namna hiyohiyo kikifanywa na Mu'awin wake; na kila kitendo ambacho Khalifah hawezi kukirekebisha katika vitendo vyake mwenyewe, hairuhusiwi kwake kukirekebisha kikifanywa na Mu'awin wake.

This is a description of the way that the Mu’awin follows in performing his actions and of the way that the Khaleefah follows in reviewing the Mu’awin’s actions. It is derived from what sort of actions the Khaleefah is allowed to redress and what actions He is not allowed to redress. This is because the actions of the delegated Mu’awin are considered as actions of the Khaleefah. As an explanation for this, it is allowed for the delegated assistant to rule by himself and to appoint rulers as it is allowed for the Khaleefah. This is because the conditions of ruling have been conferred to him. He is also entitled to investigate complaints or to deputise someone to do so, because the conditions of complaints have been verified for him. He is also entitled to take charge of Jihad by himself, or appoint someone to do so, for the conditions of war have been verified for him. He is entitled to execute orders He has decided upon or to deputise someone to execute them on his behalf, for the conditions of voicing an opinion and management are conferred to him. However, this does not mean that the Khaleefah can’t reverse whatever the Mu’awin performed as long as He had been briefed about it. It means rather that He possesses the same powers as the Khaleefah, but He acts on his behalf and not independent of him. Therefore, the Khaleefah is entitled to disagree with the Mu’awin and redress what has been executed or reverse any of his actions, bearing in mind that this applies only to the sort of actions that the Khaleefah could redress of his own actions. If the Mu’awin had executed a rule correctly or spent funds in the right areas, then the Khaleefah’s objections would carry no weight and the Mu’awin’s decision would be executed. This is because in principle, it is the Khaleefah’s own decision and in such cases He himself could not reverse his decision or nullify what He himself had executed, hence, He could not reverse his Mu’awin’s action. However, if the Mu’awin had appointed a Wali, an administrator, an army commander or any other appointee or if He had laid down an economic strategy, a military plan or an industrial programme or any similar undertaking, then the Khaleefah is allowed to nullify it. This is because, although they are considered as being the Khaleefah’s opinions, they fall under the category of decisions that the Khaleefah is entitled to redress even when done by him. Accordingly, He could do likewise with his Mu’awin’s decisions. So in this category, it is allowed for the Khaleefah to nullify the actions of the Mu’awin. The basic rule concerning this would be as follows: Any action that the Khaleefah is allowed to redress of his own actions, He is entitled to redress in a like manner if performed by his Mu’awin; and every action the Khaleefah cannot redress of his own actions, He is not allowed to redress if performed by his Mu’awin.

Mu'awin-ut-Tafweedh aliyeteuliwa kwa ukabidhi hakupangiwa idara maalum, kama vile idara ya elimu kwa mfano; wala kitendo maalum, kama vile kuandaa jeshi na mifumo yake ya silaha, kwa kuwa uteuzi wake ni wa jumla. Pia haendeshi mambo ya utawala, bali anayo, kama Khalifa, usimamizi wa jumla juu yake. Lau angeteuliwa kwa namna hiyo, basi Wizara (uwaziri msaidizi) isingempatia kwa uteuzi huu, wala asingekuwa msaidizi wa Khalifa katika jambo ambalo aliteuliwa. Hii ni kwa sababu mkataba wa namna hiyo ni mahususi, hivyo hauhusishi usimamizi wa jumla, ambao ni sharti katika kumteua msaidizi wa ukabidhi. Kuhusu uteuzi wa Jaji Mkuu, hauchukuliwi kuwa ni uteuzi wa msaidizi wa Khalifa katika Mahakama, bali ni uteuzi wa Wali mwenye Wilaya maalum isiyo ya utawala, kama vile uamiri wa jeshi, au uamiri wa Sadaqat na mfano wake. Nyadhifa kama hizi hufanyika kama zile za Wilaya, si kama uteuzi wa Mu'awin-ut-Tafweedh. Hivyo Jaji Mkuu ni Amiri, mwenye mamlaka ya kuteua Majaji, kuchunguza mambo ya kimahakama, na kuwahukumu watu, lakini si msaidizi. Kwa hiyo, ni makosa kumfunga Mu'awin-ut-Tafweedh kwenye idara maalum. Akifungwa kwenye idara maalum, mkataba wake utakuwa batili. Ili uteuzi wa Mu'awin-ut-Tafweedh uwe sahihi, ni lazima uwe mkataba, yaani uonyeshwe kwa maneno wazi yenye masharti mawili: kwanza, kuwa wa jumla, na pili, kuwa wa unaibu. Kumfunga kwenye idara fulani kungemkosesha mojawapo ya masharti mawili ya mkataba wake, na kwa hiyo mkataba wa ajira yake ungebatilika. Zaidi ya hayo, hairuhusiwi kwake kushughulikia mambo ya utawala; hii ni kwa sababu wanaoshughulikia mambo ya utawala ni watumishi wa umma, si watawala. Kwa kuwa msaidizi aliyekabidhiwa madaraka ni mtawala, si mtumishi wa umma, na kazi za wasaidizi ni kusimamia mambo, basi hapaswi kutekeleza kazi ambazo watumishi wa umma wameajiriwa kuzitekeleza.

The delegated Mu’awin is not designated to a particular department, like the education department for example; nor a particular action, like the preparation of an army and its weaponry systems, because his appointment is general. He also does not carry out administrative matters, but He has like the Khaleefah, a general supervision over them. If He had been appointed as such then the Wizara (the assistantship) would not be conferred to Him by this appointment nor will He be assistant to the Khaleefah in the matter in which He was appointed. This is because such a contract is specific and thus does not include general supervision, which is a condition in appointing the delegated assistant. As for the appointment of the Supreme Judge, this is not considered an appointment of an assistant to the Khaleefah in the Judiciary, but an appointment of a Wali with a specific Wilayah in other than the ruling; like the Imarah of the army, or the Imarah of the Sadaqat and the like. Such posts would be convened like those of the Wilayahs, not like the appointment of the Mu’awin-ut-Tafweedh. Hence the supreme judge is an Ameer, with a mandate to appoint Judges and to examine the judicial matters, and to judge between people, but He is not an assistant. Therefore, it would be wrong to confine the delegated assistant to a particular department. If He were confined to a particular department, his contract would be null and void. In order for the appointment of the delegated assistant to be valid, it must be a contract i.e. it should be expressed in clear wording that contains two conditions: one would be its generality and the second is the deputyship. By limiting Him to a certain department would make Him miss one of the two conditions of his contract, and accordingly the contract of his employment would be nullified. In addition to this, He is not allowed to practice the administrative matters; this is because those who practice administrative matters are civil servants not rulers. Since the delegated assistant is a ruler, not a civil servant, and his (assistants’) functions are to look after the affairs, He is not to perform the functions that the civil servants are employed to perform.

Hii ndiyo sababu Yeye (SWT) haendeshi mambo ya kiutawala. Hata hivyo, haimaanishi kwamba Yeye amezuiwa kufanya hatua yoyote ya kiutawala; badala yake, Yeye hajafungwa na kazi za kiutawala pekee, bali amepewa dhamana ya jumla.

This is the reason why He does not run the administrative matters. It does not mean, however, that He is prevented from carrying out any administrative action; rather He is not confined to administrative functions, but is given a general responsibility.