Waali ana mamlaka ya kutawala na ya kusimamia shughuli za idara mbalimbali ndani ya Wilayah yake, na hili hufanyika kwa niaba ya Khalifah. Kwa hiyo Waali ana mamlaka yote ndani ya Wilayah yake isipokuwa fedha, mahakama, na jeshi. Yeye ana Imarah juu ya watu walio katika Wilayah yake, na ana jukumu la kusimamia mambo yote yanayohusiana na Wilayah. Hata hivyo, polisi watakuwa chini ya amri yake kwa upande wa utekelezaji tu, na si kwa upande wa utawala.

The Waali has a mandate to rule and to supervise the activities of the various departments within his Wilayah, and this is done on behalf of the Khaleefah. So the Waali enjoys all the powers within his Wilayah except the funds, the judiciary, and the armed forces. He has the Imarah over the people in his Wilayah and is responsible for supervising all matters relating to the Wilayah. However the police would be under his command in terms of the execution only and not in terms of the administration.

Hii ni kwa sababu Waali ni naibu wa Khalifa katika mahali ambapo amemteua. Ana mamlaka ya lazima yale yale ambayo Khalifa anayo, na yuko kama Mu'awin kwa upande wa usimamizi wa jumla (Wilayah 'Aammah) ikiwa Wilayah yake ni ya jumla, yaani ikiwa amepewa usimamizi wa jumla mahali hapo. Angekuwa na jukumu maalum la usimamizi, na katika mambo yanayohusiana na yale ambayo aliteuliwa kwayo, ikiwa Wilayah yake ni maalum (Wilayah Khaassah); basi katika hali kama hiyo hangekuwa na mamlaka ya kuchunguza mambo mengine. Mtume wa Allah ﷺ alikuwa akiwateua baadhi ya watu kwa Wilayah isiyo na kikomo katika kutawala, wengine kwa Wilayah ya jumla (Wilayah 'Aammah) inayojumuisha kila kitu, na wengine kwa eneo maalum na Wilayah maalum. Alimtuma Mu'adh kwenda Yemen na kumfundisha jinsi ya kuendesha mambo. Al-Bayhaqqi, Ahmad na Abu Dawood walisimulia kwa mapokezi ya Mu'adh kwamba "Mtume wa Allah ﷺ alimwambia, alipompeleka Yemen: 'Utatawala vipi ikiwa kesi itakuwashwa mbele yako?' Akasema: 'Kwa Kitabu cha Allah.' Akasema: 'Je, vipi ikiwa hukukipata (hukumu) humo?' Akajibu: 'Nitahukumu kwa Sunnah ya Mtume wa Allah.' Akasema: 'Je, vipi ikiwa hukuipata humo?' Akasema: 'Nitatumia rai (kufanya Ijtihadi), bila kuacha juhudi yoyote.' Hapo Mtume wa Allah ﷺ aliweka mkono wake kifuani mwangu na akasema: 'Sifa njema ni za Allah ambaye amemwongoza mjumbe wa Mtume wa Allah ﷺ kwa yale Allah na Mtume Wake wanayoyapenda.'" Pia alimtuma Ali bin Abi Talib kwenda Yemen bila kumpa maelekezo, kwa sababu alikuwa na imani na elimu yake na umahiri wake. Alipomteua Mu'adh, alimkabidhi Swala na Sadaka. Mtume ﷺ alimteua Farwa bin Musayk kuwa 'Amil juu ya Murad, Muzhij na Zabeed, na akamtuma pamoja naye Khalid bin Sa'eed akiwa na jukumu la Sadaka. Yote haya yanaonyesha kwamba Waali ana mamlaka yote ya lazima ya kutawala, kama inavyodhihirika kutokana na maagizo aliyopewa Mu'adh na yale asiyopewa 'Ali. Pia yanaonyesha kwamba Mtume wa Allah ﷺ alimpa baadhi ya Wulah Wilayah ya jumla juu ya Swala na Sadaka, huku wengine akiwapa Wilayah maalum inayohusu Swala pekee, au Sadaka pekee.

This is because the Waali is a deputy of the Khaleefah in the place where He appoints him. He has the same mandatory powers that the Khaleefah has, and He is like the Mu’awin in terms of general supervision (Wilayah ‘Aammah) if his Wilayah were general, i.e. if He was given general supervision in that place. He would have a specific supervisory role, and in matters related to those for which He was appointed, if his Wilayah was specific (Wilayah Khaassah); then in such a case He would have no mandate to examine other matters. The Messenger of Allah (pbuh) used to appoint some people in an unrestricted Wilayah over ruling, others in a general Wilayah (Wilayah ‘Aammah) covering everything, and others to a specific area and with a specific Wilayah. He (saws) sent Mu’az to Yemen and taught Him how to procced. Al-Bayhaqqi, Ahmad and Abu Dawood narrated on the authority of Mu’az that “The Messenger of Allah (pbuh) said to him, when He (pbuh) sent Him to Yemen; ‘How would you rule if a case was presented to you?’ He said; ‘By the Book of Allah.’ He (pbuh) said; ‘What if you do not find it (the verdict) there?’ He replied; ‘I would judge by the Sunnah of Allah’s Messenger.’And He (pbuh) said; ‘What if you do not find it there?’ He said; ‘I would exert an opinion (perform Ijtihad), saving no effort.’ Upon this the Messenger of Allah (pbuh) put his hand on my chest and said; ‘Praise be to Allah Who has guided the Messenger of the Messenger of Allah (pbuh) to what Allah and His Messenger love.’” He (pbuh) also sent Ali bin Abi Talib to Yemen without instructing him, because He was confident about his knowledge and competence. When He (pbuh) appointed Mu’az He assigned the Salah and the Sadaqah to him. He (pbuh) appointed Farwa bin Musayk as an ‘Amil over Murad, Muzhij and Zabeed and He sent with Him Khalid bin Sa’eed in charge of the Sadaqah. All this demonstrates that the Waali has all the mandatory powers of ruling, as is evident by the instructions given to Mu’az and not given to ‘Ali. It also demonstrates that the Messenger of Allah (pbuh) gave some Wulah general Wilayah over the Salah and the Sadaqah, while He gave others a specific Wilayah covering the Salah only, or the Sadaqah only.

Lakini ingawa Khalifa ana ruhusa ya kumteua Waali kwa Wilaya ya jumla, au kwa Wilaya maalum, pia imethibitishwa kutoka kwa Wilaya ya jumla aliyopewa Mu'awiya kwamba yeye alifanikiwa kujitenga na Khalifa wakati wa siku za 'Uthman, na mamlaka ya 'Uthman juu yake hayakuonekana wazi. Baada ya kifo cha 'Uthman alisababisha Fitna (machafuko ya kiraia) kutokana na mamlaka ya lazima ya utawala aliyopewa juu ya kila kitu huko Ash-Sham. Hali hii pia ilikuwepo wakati wa kudhoofika kwa Makhalifa wa Abbasi, ambapo Wilaya zilijitegemea na mamlaka ya Khalifa juu yake ikapunguzwa hadi kufanyiwa Dua'a (dua) kwa ajili yake na sarafu kuchorwa jina lake. Kwa hiyo, kumpa Waali Wilaya ya jumla kunasababisha madhara kwa Dola ya Kiislamu. Hivyo, Waali apewe Wilaya yenye mipaka ambayo itamzuia kujitenga na Khalifa. Kwa kuwa mambo makuu yanayochangia kujitenga ni jeshi, fedha na mahakama, kwa sababu jeshi linawakilisha nguvu, fedha zinawakilisha "damu ya uhai" na mahakama inaonyesha ulinzi wa haki na utekelezaji wa sheria za adhabu, basi Wilayah apewe Wilaya maalum (Khassah) inayotenga mahakama, jeshi na fedha. Kuwakabidhi hayo Waali kungehimiza uwezekano wa kujitenga na hivyo kudhoofisha mamlaka ya Dola. Hata hivyo, kwa kuwa Waali ni mtawala, na kwa kuwa anapaswa kuwa na mamlaka ya utendaji, polisi watakuwa chini ya amri yake, na Imarah yake itajumuisha kikosi cha polisi pamoja na nyanja nyingine zote ndani ya Wilaya, isipokuwa idara tatu zilizotajwa hapo juu. Kwa kuwa kikosi cha polisi ni sehemu ya jeshi, usimamizi wake unapaswa kubaki chini ya amri ya jeshi. Ingawa hivyo, kitakuwa chini ya matumizi ya Waali kwa upande wa utekelezaji.

However, although the Khaleefah is permitted to appoint a Waali in a general Wilayah, or in a specific one, it has also been confirmed from the general Wilayah given to Mu’awiya that He managed to become independent of the Khaleefah during the days of ‘Uthman, and ‘Uthman’s authority over Him was not apparent. In the wake of ‘Uthman’s death He caused the Fitna (civil strife) due to the mandatory ruling powers given to Him over everything in Ash-Sham. This was also the case during the decline of the Abbassid Khulafaa’ where the Wilayaat became independent and the Khaleefah’s authority over them was reduced to having Dua’a (supplications) performed for Him and the currency engraved with his name. Therefore, giving a general Wilayah causes harm to the Islamic State. Thus, the Waali should be given a restricted Wilayah in a way that would prevent Him from becoming independent of the Khaleefah. Since the main factors contributing to a breakaway would be the armed forces, funds and the judiciary, because the armed forces represent the power, the funds represent the “life blood” and the judiciary demonstrates the safeguarding of the rights and the execution of the penal codes. Therefore the Wulah should be given a specific (Khassah) Wilayah that excludes the judiciary, the armed forces and the funds, Delegating these to the Waali would encourage a potential breakaway and this would undermine the State’s authority. However, because the Waali is a ruler, and because He ought to have the executive power, the police would be under his command, and his Imarah would cover the police force as well as all other domains within the Wilayah, except for the three departments mentioned above. Since the police force is part of the armed forces, its administration should remain under the army command. Nevertheless it would be at the Waali’s disposal in terms of execution.

Waali hana wajibu wa kumripoti Khalifa kuhusu kazi anazofanya kwa mujibu wa Imarah yake isipokuwa akichagua kufanya hivyo. Iwapo jambo lisilo la kawaida litatokea, anapaswa kumjulisha Khalifa na kusubiri maagizo yake, kisha atekeleze kile Khalifa alichoamuru. Ikiwa ataona kwamba jambo hilo haliwezi kusubiri na linahitaji hatua ya haraka, anapaswa kulishughulikia mara moja, kisha amjulishe Khalifa akieleza sababu zake za kutomshauri kabla ya kuchukua hatua.

The Waali is not obliged to report back to the Khaleefah on the tasks He performs according to his Imarah unless if He chooses to do so. If an unusual matter were to arise, He should inform the Khaleefah and wait for his instructions, and then execute what the Khaleefah ordered. If He felt that the matter could not wait and needed immediate action, He should deal with the matter immediately, and then inform the Khaleefah stating his reasons for not consulting Him before taking action.

Kuhusu tofauti kati ya msaidizi aliyeteuliwa na Waali, katika suala la lazima ya msaidizi kumripoti Khalifa kila kitendo anachofanya, wakati Waali hahitaji kufanya hivyo, sababu ni hii: msaidizi aliyeteuliwa ni naibu wa Khalifa mwenyewe na Wakili wake, na yeye hutekeleza matendo ya Khalifa. Kwa hiyo Khalifa akifariki, msaidizi ataondolewa. Hili haliwahusu Waali, kwa sababu Waali si Wakili wake wala naibu wake binafsi, wala yeye hatekelezi matendo yake. Kwa hiyo, Waali haondolewi Khalifa akishafariki.

Regarding the difference between the delegated assistant and the Waali in terms of the necessity that the assistant reports to the Khaleefah on every action He performs, while the Waali needs not to do so, this is because the delegated assistant is a deputy of the Khaleefah himself and a Wakeel (representative) for him, and He performs the Khaleefah’s actions. Hence if the Khaleefah were to pass away the assistant would be removed. This does not apply to the Waali, because the Waali is neither his Wakeel nor deputy for Him personally or does He perform his actions. Therefore, He is not removed once the Khaleefah passes away.

Mtume wa Allah (ﷺ) aliwateua Wulah wake bila kuwaomba warudi kwake kumjulisha kuhusu majukumu waliyotekeleza, nao hawakumrudia. Walitekeleza majukumu yao kwa hiari yao wenyewe, kila mmoja wao akitawala Imarah yake kadiri alivyoona inafaa. Ndivyo ilivyokuwa kwa Mu’az, ‘Attab Ibnu Usayd, Al-Ala’ Ibnul-Hadhrami na Wulah wake wote wengine. Hii inaonyesha kwamba Waali hana haja ya kumrudia Khaleefah kuhusu majukumu yake yoyote. Katika jambo hili, yeye anatofautiana na Mu’awin, kwani Mu’awin lazima amrudie Khaleefah na kushauriana naye katika kila kazi anayofanya, ilhali Waali hana wajibu wa kufanya hivyo. Khaleefah nao lazima achunguze kila tendo analofanya Mu’awin, lakini hana wajibu wa kufanya hivyo kwa Waali, ingawa anauliza kuhusu hali ya Wulah na kupitia taarifa kuhusu wao. Kwa hiyo, Waali ana njia huru ya kutenda ndani ya Wilayah yake. Ndiyo maana Mu’az alimwambia Mtume wa Allah (ﷺ) alipotumwa Yemen:

The Messenger of Allah (pbuh) appointed his Wulah without asking them to report back to Him about the duties they performed, and they did not report back to him. They performed their duties on their own initiatives, each one of them ruling over his Imarah as they deemed fit. That was the case with Mu’az, ‘Attab Ibnu Usayd, Al-Ala’ Ibnul-Hadhrami and all his other Wulah. This demonstrates that the Waali does not have to report back to the Khaleefah about any of his duties. In this aspect, He differs from the Mu’awin, as the Mu’awin must report back and consult the Khaleefah in every task He performs, whereas the Waali is not obliged to do so. The Khaleefah in turn must examine every action undertaken by the Mu’awin, but He is not obliged to do the same with the Waali, although He enquires about the situation of the Wulah and review information about them. Therefore, the Waali has an unrestricted course of action within his Wilayah. This is why Mu’az said to the Messenger of Allah (pbuh) when He was sent to Yemen:

"Nitatumia maoni yangu mwenyewe." Hii ni dalili kwamba Waali hahitaji kutoa taarifa wala kumshauri Khalifa, bali hutumia maoni yake mwenyewe. Anaweza kumshauri Khalifa na kuomba maoni yake katika mambo muhimu, lakini katika mambo yasiyo muhimu, hatamshauri, ili kuepusha kuchelewesha mambo ya watu. Iwapo jambo lisilo la kawaida litajitokeza, anapaswa kulipeleka kwa Khalifa, kwa sababu uteuzi wa Wilaya ni kwamba Khalifa humkabidhi Waali Uongozi (Imarah) wa nchi au mkoa juu ya watu wake wote ili atekeleze majukumu ya kawaida. Iwapo jambo la kipekee litajitokeza, anapaswa kumripoti Khalifa, isipokuwa akihofia kwamba huenda kukatokea madhara kutokana na kuchelewesha kulishughulikia jambo hilo, na katika hali hiyo anapaswa kulitekeleza mara moja, kisha amjulishe Khalifa kuhusu jambo hilo.

“I will exert my own opinion.” This serves as a proof that the Waali does not need to report back nor consult the Khaleefah, but exerts his own opinion. He can consult the Khaleefah and ask for his opinion on important matters, but when it comes to matters that are not important, He would not consult Him lest people’s affairs were delayed. If an unusual matter were to arise, He should refer it to the Khaleefah, because the appointment of the Wilayah is that the Khaleefah delegates to the Waali the Imarah of a country or province over its entire people to carry out the ordinary duties. If an inordinary matter were to arise, He should report to the Khaleefah, unless He feared that some mischief might occur due to the delay in dealing with the matter, in which case He should act at once and then notify the Khaleefah of that matter.

Muda wa Wilayah kwa mtu huyo haupaswi kuwa mrefu. Ni bora amwondoe ikiwa ameimarika au ikiwa watu wamevutiwa na haiba yake.

The time period of Wilayah for the person should not be a lengthy period. It would be best to relieve Him if He became established or if people became attracted to his personality.

Rasuli wa Allah ﷺ alikuwa akiwateua Wulah kwa muda fulani kisha kuwaondoa, na hakuna Waali aliyebaki katika Wilayah yake katika kipindi chote cha Rasuli wa Allah ﷺ. Hii inaonyesha kwamba Waali asiwahi kuteuliwa kwa kudumu, bali kwa muda mfupi tu, baada ya hapo anaondolewa. Hata hivyo, dalili kuhusu urefu wa muda huu, yaani kama uwe mrefu au mfupi, haijabainishwa kwa matendo ya Rasuli wa Allah ﷺ. Kilicho kinachohusiana na jambo hili ni kwamba Rasuli wa Allah ﷺ hakumwacha Waali katika wadhifa wake katika maisha yake yote. Imethibitika kwa ukweli kwamba yeye ﷺ alikuwa akiwateua Wulah kisha kuwaondoa. Lakini Fitna iliyoitikisa Ummah ilisababishwa na urefu wa muda wa Wilayah ya Mu’awiya juu ya Ash-Sham wakati wa ‘Umar na ‘Uthman. Hii inatupeleka kwenye hitimisho kwamba urefu wa muda wa Wilayah unaweza kuwadhuru Waislamu na Dola. Ndiyo sababu muda wa Wilayah haupaswi kuwa mrefu.

The Messenger of Allah (pbuh) used to appoint Wulah for a period of time and relieve them, and no Waali remained at his Wilayah during the whole era of the Messenger of Allah (pbuh). This indicates that the Waali should never be appointed permanently, but only for a short spell after which He is removed. However, evidence about the length of this period i.e. whether it should be long or short, has not been determined by the actions of the Messenger of Allah (pbuh). All that is related to this matter is that the Messenger of Allah (pbuh) did not keep a Waali at his post during the whole of his life. It has been established as a fact that He (pbuh) used to appoint the Wulah and then relieve them. However, the Fitna that shook the Ummah was caused by the lengthy period of Mu’awiya’s Wilayah over Ash-Sham during the times of ‘Umar and ‘Uthman. This leads us to the conclusion that a lengthy period of Wilayah could harm the Muslims and the State. This is why the period of Wilayah should not be long.

Mtawala (Waali) hapaswi kuhamishwa kutoka Wilaya moja kwenda nyingine, kwa sababu ingawa uteuzi wake ni wa jumla, unahusu eneo maalum. Kwa hiyo, kwanza aondolewe, kisha ateuliwe tena.

The Waali should not be transferred from one Wilayah to another, because although his appointment is of a general nature, it is over a specific area. Thus, He should be relieved first and then reappointed.

Huu ulikuwa wazi kutokana na matendo ya Mjumbe wa Allah ﷺ, ambapo alikuwa akimwondoa Wulah. Haijapokelewa kwamba alikuwa akimhamisha Waali kutoka sehemu moja kwenda nyingine. Zaidi ya hayo, Wilayah ni mojawapo ya aina za mikataba inayofanywa kwa maneno ya wazi. Hivyo, ndani ya mkataba wa Wilayah juu ya mkoa au nchi, eneo ambalo Waali atatawala lazima liwe limebainishwa, na yeye atakuwa na mamlaka ya kutawala mradi tu Khalifah asimwondoe. Asipoondolewa katika eneo hilo, ataendelea kuwa Waali juu yake. Hata hivyo, akihamishiwa sehemu nyingine, hilo halitamwondoa katika nafasi yake ya awali wala halitamfanya kuwa Waali juu ya mahali papya. Hii ni kwa sababu kuondolewa kwake katika mahali pa kwanza kunahitaji neno lililo wazi likisema kwamba aliondolewa katika Wilayah hapo. Kumteua juu ya mahali alipohamishiwa kunahitaji mkataba mpya wa uteuzi kama Waali mahususi kwa mahali hapo. Ndiyo sababu Waali hahamishwi kutoka sehemu moja kwenda nyingine, bali anaondolewa majukumu yake katika sehemu moja kisha anapewa Wilayah mpya juu ya mahali papya.

This was clear from the actions of the Messenger of Allah (pbuh), where He used to remove the Wulah. It has not been reported that He used to transfer a Waali 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 Wilayah over a province or a country, the area over which the Waali is to govern must be determined, and He would have the mandate of ruling as long as the Khaleefah does not remove him. If He were not removed from that area He would remain a Waali over it. However if He were transferred to another place this would not remove Him from his first position nor would it make Him a Waali over the new place. This is because his removal from the first place requires a clear word stating that He was removed from the Wilayah there. Appointing Him over the place where He had been transferred requires a new contract of appointment as a Waali specific to that place. This is why the Waali 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.