Vulotlar Xalifa tomonidan tayinlanadi, 'Omillar esa Xalifa tomonidan va, agar ular bunga vakolat berilgan bo'lsa, Vulotlar tomonidan tayinlanadi. Vulotlar va 'Omillar uchun talab qilinadigan shartlar yordamchilar uchun talab qilinadigan shartlar bilan bir xil. Ular musulmon, erkak, ozod, balog'atga yetgan, aqli raso va adolatli bo'lishlari, shuningdek, o'z vazifasini bajarishga qodir bo'lishlari kerak va ular taqvodor hamda nufuzli musulmonlar orasidan tanlanishi lozim.

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.

Allohning Elchisi (ﷺ) hokimlarni va davlatlarning amirlarini tayinlardi. U zot (SWT) ularni butun viloyat ustiga tayinlardi, masalan, Amr ibn Hazmni butun Yaman ustiga tayinlaganida. Ba’zi hollarda Nabiy (ﷺ) hokimni viloyatning bir qismi ustiga tayinlardi, masalan, Mu’oz ibn Jabal va Abu Muso bilan bo‘lganidek. U zot (ﷺ) ularning har birini Yamanning boshqa-boshqa qismiga yubordi, har bir qism bir-biridan mustaqil edi va ularga shunday dedi:

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:

"Yumshoq bo'ling va qo'pol bo'lmang, xushxabar yetkazing va odamlarni uzoqlashtirmang, hamda bir-biringizga yordam bering." [Imom al-Buxoriy rivoyat qilgan] Boshqa rivoyatda u zot ﷺ shunday qo'shimcha qilganlar: "va bir-biringizga hamkorlik qiling." Waali o'z viloyatida 'Aamil (hokimiyat vakillari)larni tayinlashga haqli ekanligiga dalil esa shundan olinadi: Xalifa 'Aamil'larni tayinlash huquqini Waaliga topshirish huquqiga ega.

“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.

Ushbu dalil bo‘yicha, Va’liy lavozimi uchun talab qilinadigan shartlarning Mu‘avin (tayinlangan yordamchi) uchun talab qilinadigan shartlar bilan bir xil ekanligi, Va’liy Mu‘avinga o‘xshashligidan kelib chiqadi. U hukmdorning hokimiyat masalalarida o‘rinbosaridir. Shuning uchun u ham hukmdor bo‘ladi va xalifa uchun belgilangan talablarga javob berishi kerak. U erkak bo‘lishi kerak, chunki Allohning Elchisi ﷺ shunday dedilar: “Ishlarini (amrini) boshqarish viloyatini bir ayolga topshirgan qavm hech qachon najot topmaydi.” [Al-Buxoriy Abu Bakra orqali rivoyat qilgan]. Bu yerda “vilayah” so‘zi boshqaruv degan ma’noni anglatadi, “amr” so‘zi esa vilayat kontekstida ishlatilganda boshqaruv va hokimiyat degan ma’noni bildiradi. U ozod kishi bo‘lishi kerak, chunki qul o‘zining egasi emas, shuning uchun u boshqalar ustidan hukmdor bo‘la olmaydi. U musulmon bo‘lishi ham kerak, chunki Alloh taolo shunday deydi: “Alloh kofirlarga mo‘minlar ustidan hech qachon yo‘l qo‘ymaydi.” [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]

U ham aqlli va sog'lom bo'lishi kerak, chunki Allah Elchisi ﷺ shunday degan: "Uch toifa odam (jazodan) ozod qilinadi..." Ular orasida "...voyaga yetmaguncha bola va aql-idroki sog'aymaguncha telba" bor. [Abu Dovud rivoyat qilgan] Jazoga tortilmaydigan kishi javobgar bo'la olmaydi va agar undan jazo olib tashlansa, uning javobgarligi ham yo'qoladi; shu sababli u qoidalarni ijro etish mas'uliyatini, ya'ni hokimiyatni o'z zimmasiga ola olmaydi. Yana bir shart shuki, Voli adolatli bo'lishi kerak, chunki Allah (SWT) buni guvoh uchun shart qilgan, hokim uchun esa bu shartning zarurati yanada kuchliroqdir. Allah (SWT) shunday deydi: "Ey iymon keltirganlar, agar sizga fosiq (gunohkor) biror xabar olib kelsa, uni tekshirib ko'ringlar." [TMQ Hujurot: 6] Demak, fosiq xabar olib kelganda tekshirish buyurilgan, hokim esa tekshirilmasdan qabul qilinadigan kishilar qatoridan bo'lmasligi kerak. Shuning uchun hokim hukm chiqarganda so'zi tekshiruvdan keyingina qabul qilinadigan kishilardan bo'lishi harom. Yana bir shart shuki, Voli o'ziga topshirilgan hukm ishlarini bajarishga qodir va layoqatli bo'lishi kerak. Chunki Allah Elchisi ﷺ Abu Zarrga, u vilоyatga tayinlanishni so'raganida, shunday degan:

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:

“Men seni zaif deb o‘ylayman.” Boshqa rivoyatda aytilgan: “Ey Abu Zarr! Sen zaifsan, bu lavozim esa amanatdir.” [Ikkalasi ham Muslim tomonidan Abu Zarr orqali rivoyat qilingan.] Bu dalil bo‘ladiki, zaif, ya’ni layoqatsiz kishi vali bo‘lishga munosib emas.

“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.

Allohning Elchisi ﷺ o‘z Vulohlarini yaxshi odamlar orasidan, ilm egalari va taqvodorligi bilan tanilganlar orasidan tanlar edilar. U zot ularni o‘z sohasining mutaxassislari orasidan tanlar edilar, ular odamlarning qalbini imon bilan va davlatga hurmat bilan to‘ldiradigan kishilar edi. Sulaymon ibn Barida otasi orqali rivoyat qilib, shunday degan: “Allohning Elchisi ﷺ qachon biror lashkar yoki yurishga amir tayinlasalar, unga Allohdan qo‘rqishni va o‘zi bilan birga bo‘lgan musulmonlarga yaxshi munosabatda bo‘lishni tavsiya qilar edilar.” [Muslim rivoyat qilgan] Vali esa, aslida, o‘z viloyatining amiri bo‘lgani uchun, bu hadis unga ham tegishli bo‘ladi.

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.

Vali(hokim)ni lavozimidan chetlatish masalasiga kelsak, bu xalifaning ixtiyorida bo'ladi, shuningdek, agar uning vilayatidagi aksariyat odamlar yoki ularning vakillari unga nisbatan norozilik bildirsa, u ham shunday qaror qabul qiladi. Vali(hokim)ni xalifa lavozimidan ozod qiladi. Buning sababi shuki, Allohning Elchisi ﷺ Mu’oz ibn Jabalni hech qanday sababsiz Yamandan chetlatgan, va u zot ﷺ Bahrayndagi ‘amili Al-Ala’ Ibnul-Hadhramiyni Abdu Qays vakillari unga shikoyat qilgani uchun lavozimidan olib tashlagan. ‘Umar ibn Al-Xattob valilarni sabab bilan yoki sababsiz lavozimidan chetlatardi. U Ziyod ibn Abu Sufyonni sabab ko'rsatmasdan chetlatgan, Sa’d ibn Abu Vaqqosni esa odamlar uning ustidan shikoyat qilgani uchun chetlatgan va shunday degan: “Men uni noqobilligi yoki xiyonati uchun chetlatmadim.” Bu shuni isbotlaydiki, xalifa, agar vilayatida yashovchi odamlar uning ustidan shikoyat qilsa, valini istagan vaqtida lavozimidan chetlatish huquqiga ega.

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.