Bu Mu’āvinning o‘z amallarini bajarishdagi tartibi va Xalifaning Mu’āvin amallarini ko‘rib chiqishdagi tartibi haqida bayon. Bu Xalifa qaysi amallarni tuzatishga haqli va qaysilarini tuzatishga haqli emasligidan kelib chiqadi. Sababi, vakolat berilgan Mu’āvinning amallari Xalifaning amallari hisoblanadi. Buning izohi shuki, vakolat berilgan yordamchiga, Xalifa kabi, mustaqil hukm qilish va hokimlar tayinlash joizdir, chunki hukm qilish shartlari unga berilgan. U shikoyatlarni tekshirishga yoki buni boshqaga topshirishga ham haqlidir, chunki shikoyatlarni ko‘rish shartlari unga tasdiqlangan. U jihodga mustaqil rahbarlik qilishga yoki buni boshqaga topshirishga ham haqlidir, chunki urush shartlari unga tasdiqlangan. U o‘zi qaror qilgan buyruqlarni ijro etishga yoki ularni o‘rniga boshqaga ijro etishni topshirishga haqlidir, chunki fikr bildirish va boshqaruv shartlari unga berilgan.
Ammo bu Xalifa Mu’āvin qilgan ishlarni, u unga xabar berilgan ekan, bekor qila olmaydi, degani emas. Balki bu, uning Xalifa bilan teng vakolatga ega bo‘lishi, lekin uning nomidan ish yuritishi va undan mustaqil bo‘lmasligini anglatadi. Shuning uchun Xalifa Mu’āvin bilan rozi bo‘lmaslikka va ijro etilgan ishni tuzatishga yoki uning har qanday amalini bekor qilishga haqlidir, faqat bu Xalifaning o‘zi o‘z amallarini tuzatishi mumkin bo‘lgan turdagi ishlarga nisbatan qo‘llanadi. Agar Mu’āvin hukmni to‘g‘ri ijro etgan yoki mablag‘larni to‘g‘ri sohalarga sarflagan bo‘lsa, Xalifaning e’tirozlari ahamiyatga ega bo‘lmaydi va Mu’āvinning qarori ijro etiladi. Sababi, asosan, bu Xalifaning o‘z qarori bo‘lib, bunday hollarda u o‘z qarorini bekor qila olmaydi yoki o‘zi ijro etgan ishni yo‘qqa chiqara olmaydi; demak, u o‘z Mu’āvinining amalini ham bekor qila olmaydi. Shunga qaramay, agar Mu’awin Vali, ma’mur, qo‘shin qo‘mondoni yoki boshqa biror tayinlovchini tayinlagan bo‘lsa yoki iqtisodiy strategiya, harbiy reja, sanoat dasturi yoki shunga o‘xshash har qanday ishni belgilagan bo‘lsa, unda Xalifaga uni bekor qilish mumkin. Buning sababi shundaki, garchi bular Xalifaning fikrlari hisoblansa-da, ular Xalifaning o‘zi qilgan taqdirda ham tuzatish huquqiga ega bo‘lgan qarorlar toifasiga kiradi. Demak, u Mu’awinning qarorlarida ham xuddi shunday qilishi mumkin. Shunday ekan, bu toifada Xalifa Mu’awinning harakatlarini bekor qilishi joizdir. Bu borada asosiy qoida quyidagicha: Xalifa o‘z harakatlaridan tuzatishi mumkin bo‘lgan har qanday ish, Mu’awin tomonidan qilingan bo‘lsa, Xalifa uni xuddi shunday tuzatish huquqiga ega; Xalifa o‘z harakatlaridan tuzata olmaydigan har qanday ish esa, Mu’awin tomonidan qilingan bo‘lsa, Xalifa uni tuzatishi joiz emas.
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.