Ƙasashen da Gwamnati ke mulki an raba su zuwa sassa, inda ake kiran kowane sashe da Wilayah (lardi). Kowane lardi kuma ana raba shi zuwa sassa, kuma ana kiran kowane sashe da ’Imalah (gunduma). Wanda ke mulkin lardi ana kiransa Wali (gwamna) ko Amir, wanda kuma ke mulkin ’Imalah ana kiransa ’Aamil (ma'aikaci) ko Hakim (mai mulki).

The lands which are ruled by the State are divided into units, where each unit is called a Wilayah (province). Each province is divided into units and each unit is called an ’Imalah (district). The one who governs the province is called the Wali (governor) or Amir and the one who governs the ’Imalah is called the ’Aamil (worker) or Hakim (ruler).

Gwamnoni masu mulki ne tun da yake gwamnati (wilayah) mulki ce, kamar yadda aka ambata a cikin ƙamusin Al-Muhit: "Kuma yin mulkin wani abu da kansa gwamnati (wilayah) da kuma kiyayewa (wilayah), ko kuma ita ce asali, kuma wilayah shi ne shiri da shugabanci da iko." Yana bukatar a ba shi iko daga Khalifa ko wanda Khalifa ya wakilta ya ba shi iko, don haka ba a nada gwamna sai Khalifa. Asalin gwamnati ko shugabanci, wato asalin gwamnoni da shugabanni, shi ne aikin Manzon Allah ﷺ. An tabbatar da cewa ya nada gwamnoni a kan yankuna, ya kuma ba su ikon yin mulki a yankunan. Ya nada Mu'azu bin Jabal a kan Al-Jund, Ziyad bin Labid a kan Hadramaut, da Abu Musa Al-Ash'ari a kan Zabid da Aden. Gwamna wakili ne na Khalifa, kuma duk abin da ya aikata a madadin Khalifa a cikin wani aikin mulki, yana da iko a kan wannan aikin bisa ga abin da Khalifa ya ƙayyade a lokacin naɗinsa. Gwamnati ba ta da iyaka ƙayyadadde a cikin Shari'ah, don haka duk wanda ya yi aiki a madadin Khalifa a kowane aikin mulki ana ɗaukarsa gwamna a wannan aikin bisa ga kalmomin da Khalifa ya ƙayyade lokacin naɗinsa. Sai dai gwamnatin yankuna ko shugabanci yana kan yanki ƙayyadadde, domin Manzon Allah ﷺ yakan ƙayyade yankin da zai zama gwamna a kansa, ko ya ba shugaba ikon shugabanci. Wannan gwamnati nau'i biyu ce: gabaɗaya ko takamaimai. Gwamnatin gabaɗaya tana ƙunshe da dukkan al'amuran mulki, kuma a ba da iko haka yana nufin Khalifa ya ba shi shugabancin birni ko yankin gwamnatin bisa dukkan mutanenta, da kula da al'amura a dukkan ayyukansa, don haka yana da iko gabaɗaya. Amma shugabanci takamaimai shi ne idan shugabancin shugaba an iyakance shi ga kula da Sojoji, mulkin al'umma, kiyaye iyakoki, da kare tsarkakan wuraren wannan yanki ko birni. Ba zai iya tsoma baki a harkokin shari'a da karɓar haraji ba.

The governors are rulers since the governorship is ruling; it is mentioned in the Al-Muhit dictionary: “And to govern something and upon it governorship (Wilayah) and guardianship (Wilayah), or it is the root and wilayah is the plan and leadership and authority”, and requires empowerment by the Khalifah or one whom he delegated to empower and so the governor is not appointed except by the Khalifah. The origin of governorship or leadership, in other words, in the governors and leaders, is the action of the Messenger (pbuh) . It is confirmed that he appointed governors over lands, and gave them the right to rule over the regions. He appointed Mu’adh Bin Jabal over Al-Jund, Ziyad Bin Labid over Hadramout and Abu Musa Al-Ash’ari over Zabid and ’Aden. The governor is the representative of the Khalifah and he undertakes whatever actions he represents the Khalifah in according to what he has been delegated. The governorship does not have a specific limit according to the Shari’ah so everyone who acts on behalf of the Khalifah in any action of ruling is considered to be a governor in that action according to the words which the Khalifah specified during his appointment. However, the governorship of the lands or the leadership is over a defined area, since the Messenger (pbuh) used to define the area which he would be a governor over or empower the leadership for the leader. This governorship is of two types - general or specific; general encompasses all of the issues of ruling in the governorship and being empowered in this manner means that the Khalifah delegates to him the leadership of the city or region of the governorship over all of its people, and the handling of the issues in all of his actions, and so he has a general control. As for the specific leadership, this is when the leader’s leadership is limited to the management of the Army, governing of the subjects, protection of the borders and defence of the sanctities in that region or city. He cannot interfere with the judiciary and the collection of taxes.

Manzon Allah ﷺ ya naɗa gwamnoni na gaba ɗaya, kamar naɗin Amr bn Hazm a kan Yemen. Haka kuma ya naɗa gwamnoni na musamman, kamar naɗin ’Ali Bin Abi Talib (ra) a kan alƙalan Yemen. Khulafa’ bayansa sun ci gaba da yin haka, don haka suna naɗa gwamnoni na gaba ɗaya, kamar yadda Umar Bin Al-Khattab (ra) ya naɗa Mu’awiyah Bin Abi Sufyan a matsayin gwamna na gaba ɗaya. Haka kuma suna naɗa gwamnoni na musamman, kamar lokacin da ’Ali Bin Abi Talib (ra) ya naɗa ’Abdullah Bin ’Abbas a kan Basra a cikin dukkan al’amura banda na kuɗi, ya kuma naɗa Ziyaad a kan al’amuran kuɗi.

The Messenger (pbuh) appointed general governorships, such as the appointment of Amr b. Hazm over Yemen. He also appointed specific governorships, such as the appointment of ’Ali Bin Abi Talib (ra) over the judges in Yemen. The Khulafaa’ after him continued in the same manner, and so they used to appoint general governorships such as Umar Bin Al-Khattab (ra) appointing Mu’awiyah Bin Abi Sufyan to a general governorship. They would also appoint specific governorships, such when ’Ali Bin Abi Talib (ra) appointed ’Abdullah Bin ’Abbas over Basra in everything other than the finances and appointed Ziyaad over the finances.

Mulkin zamanin farko ya kasu gida biyu: mulkin sallah da mulkin harajin ƙasa. Saboda haka, a littattafan tarihi ana amfani da kalmomi biyu idan ana magana akan mulkin shugabanni: na farko shi ne jagoranci a kan sallah, na biyu kuma shi ne jagoranci a kan sallah da harajin ƙasa. Wato, shugaba yana iya zama shugaban sallah da harajin ƙasa, ko kuma shugaban sallah kaɗai. Ma'anar kalmar sallah a cikin mulki ko jagoranci ba ita ce cewa shi limamin mutane ne a sallarsu kaɗai ba; a'a, ma'anarta ita ce mulki a kansu a dukkan al'amuransu sai dai al'amarin kuɗi. Don haka kalmar sallah tana nufin mulki baki ɗaya, sai dai karɓar haraji.

The governorship in the first eras was of two types: governorship of the prayer and the governorship of the land taxes. Accordingly, in the history books they use two expressions when talking about the governorship of the leaders: the first being the leadership over the prayer and the second being the leadership over the prayer and the land taxes. In other words, the leader could either be a leader of the prayer and the land taxes or the leader of the prayer alone. The meaning of the word prayer in the governorship or leadership is not that he was the Imam of the people in their prayer alone; rather its meaning was the governorship over them in all of their affairs except the finances. So the word prayer meant the ruling with the exception of the collection of the taxes.

Idan gwamna yana da iko a kan sallah da kuma haraji a kan ƙasa, to gwamnatinsa tana ta gaba ɗaya, kuma idan ikonsa ya takaita ga sallah ko kuma ga harajin ƙasa kawai, to gwamnatinsa tana ta musamman. A kowane hali, wannan yana komawa ga tsare-tsaren Khalifah a cikin gwamnati ta musamman, saboda haka zai iya sanya ta ta kasance ta musamman ga harajin ƙasa, ko ga shari'a, ko kuma ta kasance ta musamman ga dukkan abin da ba kuɗi ba, da shari'a, da Soja; yana yin duk abin da ya ga yana da kyau ga tafiyar da Gwamnati ko tafiyar da lardi. Wannan saboda Shari'ah ba ta takaita aiki na musamman ga gwamna ba, sai dai ta takaita aikin gwamna ko shugaba ga mulki da iko, kuma yana aiki a madadin Khalifah, shugaba ne a kan wani wuri na musamman, kuma wannan yana bisa abin da Manzon Allah ﷺ ya yi.

If the governor was both over prayer and land taxes, his governorship was general, and if it was limited to the prayer or to the land taxes, then his governorship was specific. In every case, this returns back to the arrangements of the Khalifah in the specific governorship, so he can make it specific to the land taxes, or the judiciary, or to make it specific to everything other than the finances, judiciary and Army; he does whatever he thinks is good for the administration of the State or the administration of the province. This is since the Shari’ah did not limit specific work for the governor, but rather limited the work of the governor or leader to ruling and authority, and that he is acting on behalf of the Khalifah and is a leader over a specific place, and this is according to what the Messenger (pbuh) did.

Amma Shari'ah ta ba wa Khalifa haƙƙin naɗa gwamnoni na gaba ɗaya da na musamman, bisa ga abin da ya gani daga ayyuka, kuma wannan a bayyane yake daga aikin Manzon Allah ﷺ. Bisa ga takaita shugabancin shugaba ko gwamnancin gwamna zuwa birni ko yanki da Manzon Allah ﷺ ya yi, aka tsara mataki na hamsin da biyu wanda ya raba Daula zuwa lardi da gundumomi.

Rather the Shari’ah gave the Khalifah the right to appoint general and specific governorships, according to what he sees from the actions, and that is apparent from the action of the Messenger (pbuh) . Built upon the limiting of the leadership of the leader or the governorship of the governor to a city or region by the Messenger (pbuh) , article fifty-two was drafted which divided the State into provinces and districts.