Wali (gwamna) shi ne mutumin da Khalifah ke naɗawa a matsayin mai mulki da Amir a kan Wilayah (lardi) a cikin Daular Khilafah.

The Wali (governor) is the person whom the Khalifah appoints as ruler and Amir over a Wilayah (province) in the Khilafah State. .

Yankunan da Daular Musulunci ke mulki za a raba su zuwa larduna, kuma kowane lardi za a kira shi Wilayah. Wilayah kuma za a raba ta zuwa gundumomi, kuma kowace gunduma za a kira ta Imalah. Mutumin da za a nada a kan Wilayah za a kira shi Wali, ko amir, sannan mutumin da za a nada don Imalah za a kira shi amil ko hakim (mai mulki).

The territories which the Islamic State rules over would be divided into provinces and each province would be known as a Wilayah. The Wilayah would in turn be divided into districts and each district would be known as Imalah. The person appointed over the Wilayah would be known as the Wali, or an amir, and the person appointed for the Imalah would be known as the amil or the hakim (ruler). .

An 'Imalah an raba ta zuwa rukunan gudanarwa, kowane daga cikinsu ana kiransa birni (Qasabah), kuma Qasabah an raba ta zuwa ƙananan rukunan gudanarwa, kowane ana kiransa unguwa (Hayy). Shugaban Qasabah da na Hayy duka ana kiransu manaja; aikinsa na gudanarwa ne.

The ‘Imalah is divided into administrative units, of which each is known as a metropolis (Qasabah), and the Qasabah is divided into smaller administrative units, each known as a quarter (Hayy). The leader of the Qasabah as well as the Hayy is known as a manager; and his work is administrative. .

Don haka Wali shugaba ne, domin Wilaya na nufin mulki. A cikin ƙamus na Al-Muhit, an bayyana ta da cewa tana nufin "Imara" (shugabanci) da "iko". Tunda su shugabanni ne, to wajibi ne su cika sharuddan shugaba iri ɗaya. Saboda haka Wali dole ne ya zama namiji, ɗan 'yanci, Musulmi, balagagge, mai hankali, mai adalci, kuma mai iya aiwatar da aikinsa. Yana bukatar naɗi daga Khalifa ko daga wanda aka naɗa a madadin Khalifa. Don haka Wali ba za a iya naɗa shi ba sai Khalifa. Asalin Wilaya ko Imara, wato Walƴ da Amirai, ya koma ga ayyukan Manzon Allah ﷺ. An tabbatar cewa ya naɗa Walayen ƙasashe, kuma ya ba su hakkin yin mulki a kan lardunan. Ya naɗa Mu'azu ɗan Jabal a kan Al-Janad, Ziyad ɗan Labid a kan Hadramaut, da Abu Musa Al-Ash'ari a kan Zabeed da Aden.

The Wali is therefore a ruler, for the Wilayah means the ruling. In Al-Muhit dictionary, it has been defined as being the “Imara” (leadership) and the “authority”. Since they are rulers, then it is required that they fulfil the same conditions of the ruler. Thus the Wali must be male, free, Muslim, mature, sane and just, as well as competent in his task. He requires an appointment by the Khalifah or by whoever is appointed on the Khalifah’s behalf. Therefore the Wali can only be appointed by the Khalifah. The origin of the Wilayah or the Imara, i.e. the Walis or the Amirs goes back to the actions of the Messenger of Allah (PBUH). It has been confirmed that He (PBUH) appointed Walis over the countries and that he gave them the right to rule over the provinces. He (PBUH) appointed Muadh Ibn Jabal over Al- Janad, Ziyad Ibn Labid over Hadramawt and Abu Musa Al-Ash’ari over Zabeed and Aden. .

Manzon Allah ﷺ yana zaɓar Walisansa daga cikin waɗanda suka cancanci mulki, waɗanda suke da ilimi kuma aka san su da tsoron Allah. Yana zaɓar su daga cikin waɗanda suka ƙware a aikinsu, kuma waɗanda za su cika zukatan mutane da imani da girmama Gwamnati. Sulaiman Ibn Buraida ya ruwaito daga mahaifinsa cewa ya ce:

The Messenger of Allah (PBUH) used to select his Walis from among those who were fit to rule, and those who had knowledge and were known for their piety. He used to select them from among those who were experts in their job, and who would fill people's hearts with Iman and respect for the State. Suleiman IbnBurayda reported on the authority of his father that he said: .

"Duk lokacin da Manzon Allah (PBUH) ya nada wani Amir a kan runduna ko yaki, yakan umarce shi da ya ji tsoron Allah, kuma ya kyautata wa Musulmi wadanda ke tare da shi," kamar yadda Muslim ya rawaito. Tunda Wali a zahiri Amir ne a kan Wilayarsa, to hadisin zai shafe shi ma.ﷺ [Al-Bayhaqi, Sunan al-Kubra, vol.9, p.41].

'Whenever the Messenger of Allah (PBUH) appointed an Amir over an army or an expedition, he used to advise him to fear Allah and to be good to the Muslims who accompany him’, as narrated by Muslim. Since the Wali is in fact an Amir over his Wilayah, the hadith would then apply to him as well. [Al-Bayhaqi, Sunan al-Kubra, vol.9, p.41] .

Amma batun sallamar da Wali (tsige shi), wannan yana hannun Khalifah ne, ko kuma idan mafi yawan mutanen Wilayarsa ko wakilansu sun nuna rashin amincewarsu da shi. Saboda haka, mun karbi cewa a zabi majalisar wilaya daga cikin mutanen wilayar domin dalilai biyu. Na farko, don taimakawa Wali ta hanyar isar masa da gaskiyar al'amuran wilayarsu, domin su mazauna ne a cikinta kuma sun fi shi sanin hakan. Don haka sai ya yi amfani da bayanansu wajen gudanar da aikinsa yadda ya kamata. Na biyu kuma shi ne a dauki ra'ayin majalisar game da aikin Wali idan bukatar hakan ta taso. Idan mafi yawan membobin majalisar sun yi korafi game da aikinsa, Khalifah zai cire shi. Wannan saboda Manzon Allah ﷺ ya cire Al-Ala' ibn Al-Hadrami, amirin Bahrain, saboda wakilin Banu Abs Qays ya yi korafi a kansa. Khalifah kuma yana da hakkin ya tsige Wali ba tare da wani dalili ba. Manzon Allah ﷺ ya tsige Mu'az bn Jabal daga Yaman ba tare da wani dalili ba.

As for the dismissal of the Wali, this would be up to the Khalifah, or if the majority of people in his Wilayah or their representatives showed discontent towards him. Therefore, we adopt that a wilayah council be elected from the people of the wilayah for two purposes. Firstly, to help the wali by conveying to him the reality of their wilayah for they are of its inhabitants and know better than him. So, he uses their information to perform his task properly. The second is to take if necessary the opinion of the council regarding the work of the wali. If the majority of the council complained of his performance the Khalifah would remove him. This is because the Messenger (PBUH) removed Al-Alaa ibn Al-Hadrami, the amir of Bahrain, because the delegate of Abs Qays complained of him. The Khalifah also has the right to dismiss the wali without any reason. The Messenger of Allah (PBUH) dismissed Muadh b. Jabal from Yemen without any reason. .

Ya cire Al-Ala' Ibn al-Hadrami, wakilinsa a Bahrain, saboda wakilan kabilar Abdu Qays sun yi korafi a kansa. ﷺ 'Umar b. Al-Khattab yana sauke walilai ko da dalili ko babu dalili. Ya sauke Ziyad Ibnu Abi Sufyan ba tare da ya bayar da dalili ba, sannan ya sauke Sa'ad Ibnu Abi Waqqas saboda mutane sun yi korafi a kansa, sannan ya ce, ‘Ban cire shi ba saboda rashin iya aiki ko cin amana.’ Wannan yana tabbatar da cewa Khalifa yana da hakkin ya cire Wali duk lokacin da ya so, ko mutanen da ke zaune a Wilayarsa sun shigar da korafi a kansa ko ba su yi ba.

He (PBUH) removed Al-Ala' Ibn al-Hadrami, his amil over Bahrain, because the delegation of Abdu Qays complained about him. ‘Umar b.Al- Khattab used to dismiss the Walis with or without reason. He dismissed Ziyad Ibnu Abi Sufyan without giving a reason, and he dismissed Saad Ibnu Abi Waqqas because people complained about him, and then said, ‘I did not remove him because of incompetence or betrayal.’ This proves that the Khalifah reserves the right to remove the Wali whenever he wishes whether or not the people living in his Wilayah filed a complaint against him. .

A cikin farkon zamani akwai nau'i biyu na Wilayah: Wilayar Salah da Wilayar Kharaj. Saboda haka muna samun littattafan tarihi suna amfani da kalmomi biyu wajen magana kan Wilayar Amirai: ta farko ita ce Imara a kan Salah ko kharaj, ta biyu kuma ita ce Imara a kan Salah da Kharaj. A takaice, Amir zai iya zama an nada shi a kan Salah da Kharaj tare, ko a kan Salah kawai, ko a kan kharaj kawai. Kalmar Salah, a cikin mahallin Wilayah ko Imara, ba tana nufin jagorantar mutane a sallarsu kawai ba, a'a tana nufin tafiyar da dukkan al'amuransu banda kudade. Wannan saboda kalmar Salah ana amfani da ita ma'ana mulki sai dai karbar kudade. Saboda haka, idan Wali ya hada Salah da Kharaj, Wilayarsa za ta zama ta gaba daya (Wilayah amma). Idan Wilayarsa ta takaita ga Salah ko Kharaj, to za ta zama ta musamman (Wilayah Khassa). Ko ta wace hanya, wannan yana hannun Khalifah ne bisa ga ra'ayinsa, domin yana da hakkin takaita Wilayah zuwa Kharaj, ko zuwa shari'a, ko kuma ya takaita Wilayah zuwa wani abu banda Kharaj, shari'a da sojoji. Yana iya yanke abin da ya gani ya dace don tafiyar da Daula ko Wilayah. Wannan saboda Shari'a ba ta tsara wasu ayyuka na musamman ga Wali ba, kuma ba wajibi ba ne ya aiwatar da dukkan ayyukan mulki. Sai dai ta tsara cewa ayyukan Wali ko Amir su kasance daga cikin abin da ya shafi mulki da iko, cewa shi wakilin Khalifah ne, kuma ya zama Amir a kan wani yanki na musamman.

There used to be two types of Wilayah in the early times: The Wilayah of Salah and the Wilayah of Kharaj. Therefore we find that history books use two terms in their reference to the Wilayah of Amirs: The first is the Imara over the Salah or the kharaj and the other is the Imara over the Salah and the Kharaj. In other words the Amir could either be appointed over both the Salah and the Kharaj, or over the Salah only or over the kharaj only. The word Salah, in the context of the Wilayah or the Imara, does not mean leading the people in their prayer only, but it means governing all their affairs except the funds. This is because the word Salah is used to mean ruling except for the levy of funds. Therefore, if the Wali had combined both the Salah and the Kharaj, his Wilayah would then be general (Wilayah amma). If his Wilayah had been restricted to the Salah or the Kharaj, his Wilayah would then be specific (Wilayah Khassa). Either way, this would be left to the Khalifah's discretion as he reserves the right to restrict the Wilayah to the Kharaj, or to the judiciary, or to confine the Wilayah to other than the Kharaj, the judiciary and the army. He can decide what he deems fit for the running of the State or the Wilayah. This is because Shariah has not determined certain duties for the Wali, and it is not obligatory that he performs all the duties of ruling. However, it has determined that the Wali's or the Amir's duties be from that pertaining to ruling and authority, that he is the deputy of the Khalifah, and that he should be an Amir over a specific region. .

Duk wannan an samo shi ne daga ayyukan Manzon Allah ﷺ.

All this is derived from the actions of the Messenger of Allah (PBUH). .

Duk da haka, Shari'a ta wajabta wa Khalifah ya nada Wali, ko dai a matsayin Wilayah ta gama-gari (amma) ko ta musamman (Khassa), gwargwadon ra'ayinsa. Wannan yana bayyana a cikin ayyukan Manzon Allah ﷺ. Manzon Allah ﷺ ya nada Walai masu ayyuka na gama-gari (Wilayah ‘ammah), kamar lokacin da ya nada Amru b. Hazm a kan Yemen, kuma ya nada Walai masu ayyuka na musamman (Wilayah Khassah), kamar nadin Ali b. Abi Talib a kan shari'a a Yemen. An ambata a cikin Seerah na Ibn Hisham cewa Manzon Allah ﷺ ya nada Farwa b. Musayk a kan kabilun Murad, Zubair da Midhaj. Ya kuma aika Khalid b. Sa'id b. Al-Ass tare da shi a matsayin Wali kan Sadaqah. Haka nan an ambata cewa Manzon Allah ﷺ ya aika Ziyad b. Labeed al-Ansari a matsayin Wali kan Hadramawt da Sadaqarta. Ya kuma aika Ali b. Abi Talib zuwa Najran don karbar Sadaqarsu da Jizyarsu. Ya aike shi kuma a matsayin alkali a Yemen, kamar yadda Al-Hakim ya ruwaito. A littafin al-Isti'ab an ambata cewa Manzon Allah ﷺ ya aika Mu'adh b. Jabal zuwa al-Janad don koyar da mutane game da Alkur'ani da dokokin Musulunci, kuma ya yi hukunci a tsakaninsu. Haka nan ya ba shi izinin karbar Sadaqah daga masu karbar haraji (amils) a Yemen.

However, the Shariah obliges the Khalifah to appoint a Wali as either a general (amma) or a specific (Khassa) Wilayah according to his discretion. This is reflected in the actions of the Messenger of Allah (PBUH). The Messenger of Allah (PBUH) appointed Walis with general responsibilities ( Wilayah ‘ammah) , such as when he appointed Amru b.Hazm over Yemen, and he appointed Walis with specific functions (Wilayah Khassah), such as the appointment of Ali b. Abi Talib over the judiciary in Yemen. It was mentioned in the Seerah of ibn Hisham that the Messenger of Allah (PBUH) appointed Farwa b. Musayk over the tribes of Murad, Zubair and Midhaj. And he sent Khalid b. Sa’id b. Al-ass with him as Wali over the Sadaqah. It also mentioned that the Messenger of Allah (PBUH) sent Ziyad b. Labeed al-Ansari as a Wali over Hadramawt and its Sadaqah. He also sent ‘Ali b. Abi Talib to Najran to collect their Sadaqah and their Jizya. He also sent him, as a judge over Yemen, as reported by Al-Hakim. In the book of al-Isti’ab it is mentioned that the Messenger of Allah (PBUH) sent Mu’adh b. Jabal to al-Janad to teach the people about the Qur’an, the laws of Islam and to judge between them. He authorised him as well to collect the Sadaqah from the amils in Yemen. .

Ko da yake Khalifah yana da izinin naɗa wali mai wilaya ta gaba ɗaya ko ta musamman, an tabbatar cewa a lokacin raunin Khulafa'n Abbasiyyah, waɗanda ke da wilaya ta gaba ɗaya sun yi mulkin lardunan (wilayaat) ba tare da dogaro da Khalifah ba, har Khalifah ya zama kawai alama, sunansa ana ambatonsa a cikin addu'o'in Juma'a da na jama'a, kuma ana yin kuɗi da sunansa a alamance. Don haka, bayar da wilaya ta gaba ɗaya ya jawo cutarwa ga daular Musulunci.

Though the Khalifah is allowed to appoint a wali with a general or specific wilayah, it is proved that at the time of weakness of the Abbasid Khulafaa, the general wilayah helped in the wilayaat ruling independently of the Khalifah, where the Khalifah became a mere symbol whose name was mentioned in the congregational duaas and in whose name money was symbolically minted. Thus, granting general wilayah caused harm to the Islamic state. .

Tun da an halatta a nada wali da iko na gaba ɗaya ko na musamman; kuma tun da iko na gaba ɗaya na wali zai iya kai ga cutarwa da babban haɗari ga ƙasa, saboda haka muna ɗaukar matakin ba wali iko na musamman a fannonin da za su sa wa wali wahala ya raba kansa da ƙasa idan taqwarsa ta ragu. Daga bincike, mun gano cewa fannonin da ke ƙarfafa wali su ne sojoji, shari'a da kuɗaɗe. Saboda haka, dole ne a cire waɗannan fannoni daga ikon wali, a kuma ci gaba da haɗa su da Khalifah kamar kowace hukuma a cikin daular Khilafah, wato waɗannan fannoni dole ne su ci gaba da kasancewa ƙarƙashin ikon Khalifah.

Since it is allowed to appoint the wali with a general or a specific authority; and since the general authority of the wali might lead to harm and great danger to the state, we accordingly adopt giving the wali specific authority in areas that would make it difficult for the wali to separate from the state if his taqwa declines. From examination we find the areas that strengthen the wali are the army, judiciary and the funds. Thus, these areas must be separated from the wali’s authority and be kept connected to the Khalifah like any other organisation in the Khilafah state i.e. these areas must remain under the jurisdiction of the Khalifah. .

Wali ya kamata a kada a canja shi daga wata Wilaya zuwa wata; a maimakon haka, a cire shi daga wata Wilaya sannan a sake nada shi a wata. Wannan ya bayyana ne daga ayyukan Manzon Allah ﷺ, inda yake cire Walii. Ba a ruwaito cewa yana canja Wali daga wuri zuwa wuri ba. Bugu da kari, Wilaya na daga cikin nau'o'in kwangiloli da ake yi da kalmomi bayyanannu. Saboda haka, a cikin kwangilar Wilaya kan lardi ko kasa, dole ne a tabbatar da yankin da Wali zai yi mulki, kuma zai sami izinin yin mulki muddin Khalifa bai cire shi ba. Idan ba a cire shi daga wannan yanki ba, zai ci gaba da zama Wali a kansa. Amma idan aka canja shi zuwa wani wuri, hakan ba zai cire shi daga matsayinsa na farko ba, kuma ba zai mai da shi Wali a sabon wurin ba. Wannan saboda cire shi daga wurin farko yana bukatar kalmomi bayyanannu da ke nuna an sauke shi daga Wilayar can; haka kuma nadin shi a wani yanki yana bukatar sabuwar kwangilar nadi a matsayin Wali musamman ga wurin. Shi ya sa ba a canja Wali daga wuri zuwa wuri, sai dai a sauke shi daga aikinsa a wuri daya, sannan a ba shi sabuwar Wilaya a sabon wurin.

The Wali should not be transferred from one Wilayah to another; rather he should be relieved from one Wilayah and then reappointed in another. This was clear from the actions of the Messenger of Allah (PBUH) where he used to remove the Walis. It has not been reported that he used to transfer a Wali from one place to another. Besides, the Wilayah is one of the types of contracts that are convened with explicit words. So within the contract of a Wilayah over a province or a country, the area over which the Wali is to govern must be determined, and he would have the mandate of ruling as long as he is not removed by the Khaleefah. If he were not removed from that area he would remain a Wali over it. However if he were transferred to another place this would not remove him from his first position and nor would it make him a Wali over the new place. This is because his removal from the first place requires clear words stating that he is relieved from the Wilayah there; and similarly his appointment over another region requires a new contract of appointment as a Wali specific to that place. This is why the Wali is not transferred from one place to another, but is relieved of his duties from one place and then given a new Wilayah over the new place.