Ana naɗa Wulah ta hannun Khaleefah, yayin da ‘Aamileen kuwa ana naɗa su ta hannun Khaleefah da kuma ta hannun Wulah idan an ba su izinin yin hakan. Sharuɗɗan da ake buƙata ga Wulah da ‘Aamileen iri ɗaya ne da na Mataimaka. Su kasance Musulmi, namiji, ɗan’uwa, balagagge, mai hankali da adalci, da kuma ƙwarewa wajen aikinsu, kuma a zaɓe su daga cikin Musulmi masu taqawa da masu tasiri.

The Wulah are appointed by the Khaleefah, whereas the ‘Aamileen are appointed by the Khaleefah and by the Wulah if they are delegated to do so. The conditions required for the Wulah and ‘Aamileen are the same as those of the Assistants. They should be Muslim, male, free, mature, sane and just, as well as competent in their task, and they should be chosen from among the pious and the influential Muslims.

Manzon Allah (SAW) ne ya kasance yana naɗa Wulah da Amirai na ƙasashe. Yana naɗa su bisa dukkan Wilaya, kamar yadda ya yi a game da Amr Ibnu Hazm lokacin da ya naɗa shi bisa dukkan Yemen. A wasu lokuta kuma, Manzon Allah ﷺ yana naɗa Wali bisa wani sashe na Wilaya, kamar yadda ya kasance game da Mu’az bin Jabal da Abu Musa. Ya aika kowannensu zuwa wani sashe daban na Yemen, kowane sashe mai zaman kansa daga ɗayan, sannan ya ce musu:

It was the Messenger of Allah (pbuh) who used to appoint the Wulah and the Ameers of the countries. He (swt) used to appoint them over a whole Wilayah as in the case of Amr Ibnu Hazm when He appointed Him over the whole of Yemen. In some cases, He (pbuh) used to appoint a Waali over a part of the Wilayah as was the case with Mu’az bin Jabal and Abu Moussa. He (pbuh) sent each one of them to a different part of Yemen, each part independent of the other, and He said to them:

“Ku kasance masu tausayi, kada ku zama masu tsauri, ku yi bushara kuma kada ku kori mutane, ku kuma taimaki juna.” [Al-Bukhari ne ya ruwaito shi]. A wata ruwayar kuma, ya ƙara da cewa: “kuma ku yi haɗin kai da juna.” Dangane da hujjar cewa Waali yana da izinin naɗa ‘Aamileen a cikin Wilayarsa, wannan ya samo asali ne daga cewa Khaleefah yana da ikon ba da izinin naɗa ‘Aamileen ga Waali.

“Be gentle and do not be harsh, bring glad tidings and do not drive people away and do help each other.” [Narrated by Al-Bukhari] In other narration, He (pbuh) added; “and co-operate with each other.” As for the evidence regarding the fact that the Waali is permitted to appoint the ‘Aamileen within his Wilayah, this is taken from the fact that the Khaleefah reserves the right to delegate the appoinment of ‘Aamileen to the Waali.

Game da hujjar sharuddan da ake bukata domin mukamin Waali ya zama daidai da na Mu'awin da aka wakilta, wannan an fahimce shi ne daga cewa Waali kamar Mu'awin yake. Shi mataimakin Khalifa ne a al'amuran mulki. Saboda haka, shi mai mulki ne kuma dole ne ya cika sharuddan da ake bukata a wajen Khalifa. Ya zama namiji, domin Manzon Allah ﷺ ya ce: "Mutanen da suka nada mace domin ta jagoranci al'amuransu ba za su taba samun nasara ba." [Al-Bukhari ya rawaito shi daga Abi Bakra]. A nan kalmar Wilayah na nufin mulki, kuma kalmar Amr, idan aka yi amfani da ita a cikin mahallin Wilayah, tana nufin mulki da iko. Haka kuma ya zama 'yantacce, domin bawa ba shi da ikon kansa, don haka ba zai iya zama mai mulki a kan wasu ba. Haka kuma ya zama Musulmi, domin Allah (SWT) ya ce: "Allah ba zai taba ba da dama ga kafirai su mallaki muminai ba." [TMQ An-Nisa’: 141]

Regarding the evidence about the conditions required for the Waali’s post being the same as those for the delegated Assistant, this is extracted from the fact that the Waali is like the Mu’awin (the Assistant) He is a deputy to the Khaleefah in ruling matters. Therefore, He is a ruler and He should fulfil the same requirement of the Khaleefah. He should be male, for the Messenger of Allah (pbuh) said; “People who appoint a woman to have a Wilayah over their Amr (affairs) shall never succeed.” [Narrated by Al-Bukhari on the authority of Abi Bakra] Here the word Wilayah means ruling; and the word Amr, when used in the context of Wilayah, means ruling and authority. He should also be a free man, for the slave does not own himself, thus He cannot be a ruler over others. He should also be Muslim, for Allah (pbuh) says; “Allah will never allow authority to the disbelievers over the believers.” [TMQ An-Nisa’: 141]

Ya kamata kuma ya zama balagagge kuma mai hankali, domin Manzon Allah ﷺ ya ce: "Mutane uku ba a hukunta su ba..." kuma daga cikinsu akwai "...yaron har sai ya balaga, da mahaukaci har sai ya warke." [Abu Dawood ne ya ruwaito]. Duk wanda ba a iya hukunta shi ba, ba za a iya tambayarsa lissafi ba, kuma idan an dauke hukunci daga gare shi, to an dauke lissafinsa ma; saboda haka ba zai iya daukar nauyin aiwatar da dokoki ba, wato ba zai iya rike iko ba. Wani sharadi kuma shi ne Waali ya zama mai adalci, domin Allah (SWT) ya sanya adalci sharadi ga shaida, kuma ya fi dacewa ya zama sharadi ga shugaba, domin Allah (SWT) ya ce: "Ya ku wadanda suka yi imani, idan wani fasiki ya zo muku da wani labari, to ku tabbatar da shi." [TMQ Al-Hujurat: 6] Don haka an umarci a tabbatar da labari idan fasiki ya kawo shi, kuma shugaba bai kamata ya kasance daga cikin wadanda ba a karbar maganarsu sai bayan tabbatarwa ba, idan yana yanke hukunci. Har ila yau, yana daga cikin sharuddan Waali ya zama mai cancanta kuma mai iya aiwatar da ayyukan mulki da aka dora masa. Wannan kuwa saboda Manzon Allah ﷺ ya ce wa Abu Dharr lokacin da ya nemi a nada shi a kan wata Wilaya:

He should also be mature and sane, for the Messenger of Allah (pbuh) said; “Three types of people are exempt from punishment...” and they include “...the child until He is mature and the insane until He is cured.” [Narrated by Abu Dawood] Whoever is not punishable cannot be accountable, and if punishment is lifted so is his accountability, therefore He cannot take the responsibilty of executing rules i.e. take the authority. Another condition is that the Waali must be just, for Allah (swt) has made it a condition for the witness, and there is more reason for it to be a condition required for the ruler, because Allah (swt) says; “O you who believe, if a Fasiq (sinner) came to you with some news then do verify it.” [TMQ Al-Hujurat: 6] So verification has been ordered when a Fasiq comes with the news, and the ruler should of those whose verdict is taken without verification. Therefore, it would be forbidden that the ruler be from among those whose word is not accepted except after verification when He judges. It is also a condition for the Waali to be competent and able to perform the ruling tasks that have been assigned to him. This is because the Messenger of Allah (pbuh) said to Abu Dharr when He requested appointment over a Wilayah:

"Ina ganin kai mai rauni ne." Wata riwayar kuma tana cewa: "Ya Abu Dharr! Kai mai rauni ne, kuma wannan muƙami amana ne." [Dukkansu Muslim ne ya riwaito su daga Abu Dharr] Wannan yana nuna cewa wanda yake mai rauni, watau rashin cancanta, bai dace ya zama Waali ba.

“I think you are weak.” Another narration says; “O Abu Dharr! You are weak and this post is a trust.” [Both are narrated on the authority of Muslim on the authority of Abu Dharr] This serves as evidence that He who is weak, i.e. incompetent is not fit to be a Waali.

Manzon Allah ﷺ yana zabar Waliyansa daga cikin mutane nagari, da waɗanda ke da ilimi kuma aka sani da tsoron Allah. Yana zabar su daga cikin waɗanda ƙwararru ne a fagen aikinsu, kuma waɗanda za su cika zukatan mutane da Imani da girmama Gwamnati. Sulaiman Ibnu Barida ya ruwaito daga mahaifinsa cewa ya ce: "Duk lokacin da Manzon Allah ﷺ ya naɗa Amir a kan runduna ko tafiyar yaƙi, yana yi masa wasiyya da ya ji tsoron Allah, kuma ya kyautata wa Musulman da ke tare da shi." [Muslim ne ya ruwaito shi]. Tunda Waali, a gaskiya, Amir ne a kan Wilayarsa, to wannan Hadisi zai shafe shi ma.

The Messenger of Allah (pbuh) used to select his Wulah from among the good people, and those who had knowledge and were known for their piety. He used to select them from among those who were experts in their field, and who would fill people’s hearts with Iman and respect for the State. Sulayman Ibnu Barida reported on the authority of his father that He said; “Whenever the Messenger of Allah (pbuh) appointed an Ameer over an army or an expedition, He used to advise Him to fear Allah and to be good to the Muslims who accompany him.” [Narrated by Muslim] Since the Waali is, in fact, an Ameer over his Wilayah, the Hadith would then apply to Him as well.

Game na sauke Waali, to wannan zai kasance ga Khaleefah, da kuma mafi yawan mutanen Wilayarsa ko wakilansu idan sun nuna rashin amincewa da shi. Khaleefah ne ke cire shi. Wannan saboda Manzon Allah ﷺ ya sauke Mu’az bin Jabal daga Yemen ba tare da wani dalili ba, kuma ya cire Al-Ala’ Ibnul- Hadhrami, ma’aikacinsa a kan Bahrain, saboda wakilan Abdu Qays sun yi korafi a kansa. ‘Umar ibn Al-Khattab yana sauke Wulah da dalili ko ba tare da dalili ba. Ya sauke Ziad Ibnu Abi Sufyan ba tare da ya bayar da dalili ba, kuma ya sauke Sa’d 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 ya tabbatar da cewa Khaleefah yana da ikon cire Waali a duk lokacin da ya so idan mutanen da ke zaune a Wilayarsa sun shigar da korafi a kansa.

As for the dismissal of the Waali, this would be up to the Khaleefah, and the majority of people in his Wilayah or their representatives if they showed discontent towards him. It is the Khaleefah who removes him. This is because the Messenger of Allah (pbuh) dismissed Mu’az bin Jabal from Yemen without any reason, and He (pbuh) removed Al-Ala’ Ibnul- Hadhrami, his ‘Amil over Bahrain, because the delegation of Abdu Qays complained about him. ‘Umar ibn Al-Khattab used to dismiss the Wulah with or without reason. He dismissed Ziad Ibnu Abi Sufyan without giving a reason, and He dismissed Sa’d Ibnu Abi Waqqas because the people complained about him, and then said; “I did not remove Him because of incompetence or betrayal.” This proves that the Khaleefah reserves the right to remove the Waali whenever He wished if the people living in his Wilayah filed a complaint against him.