the minister undertook that matter, he may dismiss the person whom he appointed, but he may not dismiss anyone whom the imam appointed. This is the ruling governing the ministry of delegation.
As for the ministry of execution, its authority is more limited and its conditions are fewer, because its remit is confined to the imam’s judgment and administration. This minister is an intermediary between him and the subjects and governors: he conveys on the imam’s behalf what he commands, carries out what he directs, implements what he decides, reports the appointment of governors and the outfitting of armies and defenders, and presents to him whatever is received from them and whatever new developments arise, so that he may deal with them as he is instructed. Thus, he assists in implementing affairs, but has no authority over them and is not himself vested with their administration.
If he participates in deliberation, the title of minister is more properly applied to him; if he does not participate in it, his role is more akin to that of an intermediary and envoy. This ministry does not require a formal appointment; only permission and the unrestricted use of the title are required. Nor are freedom or knowledge conditions for the person qualified to hold it, because he may neither exercise independent authority nor appoint others, which would require him to be free, nor issue judgments, which would require legal knowledge. His role is limited to two functions: conveying matters to the caliph and conveying directives from him. Accordingly, seven qualities are required of him:
First, trustworthiness, so that he does not betray what has been entrusted to him.
Second, truthful speech, so that his reports will be trusted in what he conveys and his word followed in whatever he communicates.
Third, little greed, so that he will neither accept bribes and be swayed nor be deceived into becoming lax.
Fourth, that he be free of enmity and rancor in his dealings with people, because enmity prevents fairness and precludes compassion.
Fifth, a good memory for what he conveys to the caliph and from him, because he is a witness both for and against him.
Sixth, intelligence and discernment, so that matters do not become confused for him and are not misrepresented to him, causing them to become unclear. No firm resolve is possible amid confusion, nor can decisive action be carried through amid ambiguity.
Seventh, that he not be among the people of heterodox inclinations, lest partisan desire divert him from truth to falsehood and cause him to mistake the one who is right for the one who is wrong. For desire deceives the intellect and turns one away from sound judgment. Some have narrated from the Prophet (peace and blessings be upon him): “Your love for something blinds and deafens you.”
If this minister participates in deliberation, he must possess an eighth quality: practical wisdom and experience that lead him to sound judgment and proper administration, for experience provides insight into the consequences of affairs. If he does not participate in deliberation, he need not possess this quality.
A woman may not undertake this office, even if her report is accepted, because it entails aspects of authority from which women are excluded. The Prophet (peace and blessings be upon him) said: “A people who entrust their affairs to a woman will never prosper.”