wali（总督）是哈里发在哈里发国中任命为某个维拉耶（省）统治者和埃米尔的人。

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

伊斯兰国所统治的领土将被划分为若干省，每个省称为“威拉耶”（Wilayah）。威拉耶又划分为若干区，每个区称为“伊玛莱”（Imalah）。被任命管理威拉耶的人称为“瓦利”（Wali），或称埃米尔（amir）；被任命管理伊玛莱的人称为“阿米勒”（amil），或称“哈基姆”（hakim，即统治者）。

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). .

‘Imalah（省）被划分为若干行政单位，每个单位称为都会（Qasabah）；而Qasabah又被划分为更小的行政单位，每个单位称为街区（Hayy）。Qasabah和Hayy的负责人都称为管理者（manager），其职责是行政管理。

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. .

因此,瓦利(Wali)即是统治者,因为"Wilayah"(威拉耶)意为统治。在《Al-Muhit》词典中,它被定义为"Imara"(领导权)和"权威"。既然他们是统治者,那么就要求他们具备统治者的同样条件。因此,瓦利必须是男性、自由人、穆斯林、成年人、神志清醒且公正的人,并且胜任其职务。他需要由哈里发任命,或由哈里发授权的人任命。因此,瓦利只能由哈里发任命。威拉耶或伊玛目(Imara),即瓦利或埃米尔的渊源,可追溯到安拉的使者ﷺ的行为。已经证实,他ﷺ任命了各地的瓦利,并赋予他们统治各省的权力。他ﷺ任命穆阿兹·伊本·贾巴勒管理贾纳德,任命齐亚德·伊本·拉比德管理哈达拉毛,任命艾卜·穆萨·艾什尔里管理宰比德和亚丁。

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. .

信使的真主(愿主赐福他并使他平安)过去常常从适合治理的人中挑选他的瓦利(总督),挑选那些有知识、以虔诚著称的人。他挑选的是在各自职责上的专家,能够在人们心中注入信仰,并使人们敬重国家。苏莱曼·伊本·布赖达以其父亲的传述告诉我们,他说:ﷺ

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: .

"每当安拉的使者（愿主福安之）任命一位埃米尔统率军队或远征时，他都会嘱咐他敬畏安拉，并善待随他同行的穆斯林"，这段圣训由穆斯林（Muslim）记载。既然瓦里（Wali）实际上是其辖区（Wilayah）的埃米尔，这段圣训同样适用于他。[拜哈基（Al-Bayhaqi），《大圣训集》（Sunan al-Kubra），第9卷，第41页]

'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] .

关于罢免瓦利（wali，地方长官）一事，这由哈里发决定；或者当其辖区（Wilayah）内的多数民众或其代表对他表示不满时，也可罢免。因此，我们认为应从该辖区民众中选出一个辖区议会，其目的有两个。其一，协助瓦利，向他反映辖区的实际情况，因为议会成员是本地居民，比他更了解情况，他可以借助这些信息妥善履行职责。其二，必要时征询议会对瓦利工作的意见。如果议会多数成员对他的履职提出申诉，哈里发便可将其罢免。这是因为先知ﷺ曾罢免巴林的埃米尔阿拉·伊本·哈达拉米，原因是阿卜德·盖斯部落的使者对他提出了申诉。哈里发还有权在没有任何理由的情况下罢免瓦利。真主的使者ﷺ曾无任何理由地罢免了也门的穆阿兹·本·哲拜勒。

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. .

他(愿主赐其平安)罢免了他任命为巴林总督的阿拉·伊本·哈德拉米,因为阿卜杜·盖斯代表团向他投诉此人。欧麦尔·本·赫塔卜过去会在有理由或没有理由的情况下罢免各地总督。他罢免了祖雅德·伊本·艾卜·苏福扬,却没有给出任何理由;他罢免了赛阿德·伊本·艾卜·瓦卡斯,是因为民众对他有所投诉,随后他说:“我罢免他,并非因为他无能或背信。”这证明哈里发有权在任何时候罢免总督,无论其辖区的民众是否对他提出过投诉。

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. .

在早期，存在两种类型的"Wilayah"（统治权/辖区管理权）：礼拜之权（Wilayat al-Salah）与税收之权（Wilayat al-Kharaj）。因此，史书在提及各地长官的统治权时使用两种说法：一是"主持礼拜与税收的统治权"（Imara 'ala al-Salah aw al-Kharaj），另一是"统领礼拜与税收的统治权"（Imara 'ala al-Salah wa al-Kharaj）。换言之，长官可以同时被任命管理礼拜与税收，也可以只管理礼拜，或只管理税收。 这里的"Salah"（礼拜），在"Wilayah"或"Imara"的语境中，并不仅指带领民众礼拜，而是指管理除钱财以外的一切事务。这是因为"Salah"一词在用来表示统治时，指的正是统治，但不包括征收钱财。因此，若总督兼管礼拜与税收，其统治权便是普遍性的（Wilayah 'amma）；若其统治权仅限于礼拜或税收，则为特定性的（Wilayah khassa）。无论哪种情况，这都由哈里发自行裁定，因为他有权将统治权限定于税收，或限定于司法，或将统治权限定于税收、司法和军队之外的其他事务。他可以依据国家或辖区治理的需要，决定其认为适当的安排。这是因为伊斯兰教法并未为总督规定必须履行的特定职责，也不要求他履行统治的全部职能。然而，教法已确定，总督或长官的职责应属于统治与权威的范畴，他是哈里发的代理人，并且应当是某一特定地区的长官。

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. .

所有这些都源自安拉的使者ﷺ的行为。

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

然而,伊斯兰教法(Shariah)规定哈里发(Khalifah)可根据自己的判断,任命瓦利(Wali)执掌一般性(‘amma)或特定性(Khassa)的权限(Wilayah)。这在先知穆罕默德ﷺ的言行中有所体现。先知ﷺ任命过具有一般职权(Wilayah ‘ammah)的瓦利,例如任命阿穆鲁·本·哈兹姆(Amru b. Hazm)管辖也门;他也任命过具有特定职能(Wilayah Khassah)的瓦利,例如任命阿里·本·阿比·塔利卜(Ali b. Abi Talib)掌管也门的司法。 伊本·希沙姆(Ibn Hisham)的《先知传记》(Seerah)中提到,先知ﷺ任命法瓦·本·穆赛克(Farwa b. Musayk)管辖穆拉德、祖拜尔和米兹哈吉部落。他还派哈立德·本·赛义德·本·阿绥(Khalid b. Sa’id b. Al-ass)随其同行,作为负责天课(Sadaqah)的瓦利。书中还提到,先知ﷺ派遣齐亚德·本·拉比德·安萨里(Ziyad b. Labeed al-Ansari)任哈德拉毛及其天课的瓦利。他又派阿里·本·阿比·塔利卜前往奈季兰收取当地的天课和人头税(Jizya),并据哈基姆(Al-Hakim)的记载,派他担任也门的法官。 在《伊斯提阿布》(al-Isti’ab)一书中记载,先知ﷺ派穆阿兹·本·哲白勒(Mu’adh b. Jabal)前往哲纳德(al-Janad),教导民众《古兰经》和伊斯兰律法,并在他们之间进行裁决。先知ﷺ还授权他向也门的税务官(amils)收取天课。

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. .

尽管哈里发有权任命具有普遍或特定管辖权（wilayah）的总督（wali），但历史证明，在阿拔斯哈里发衰弱之时，拥有普遍管辖权的总督便在各地独立施政，不再听命于哈里发，哈里发则沦为一个象征：在聚礼的祈祷词（duaa）中仍提及他的名字，钱币上也象征性地以他的名义铸造。由此可见，授予普遍管辖权给国家造成了危害。

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. .

既然任命wali（省长/地方长官）可以授予一般授权，也可以授予特定授权；而wali的一般授权可能导致国家受损并招致巨大危险，因此我们采取给予wali特定授权的做法，使其在某些领域中，即便其taqwa（敬畏之心）衰退，也难以脱离国家。通过考察，我们发现能够增强wali实力的领域是军队、司法和财政。因此，这些领域必须从wali的权限中剥离，并像哈里发国家中的其他机构一样，与哈里发保持联系，即这些领域必须继续处于哈里发的管辖之下。

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. .

不应将Wali从一个Wilayah调往另一个Wilayah;而应将他从一个Wilayah解职,然后在另一个Wilayah重新任命。这一点从先知ﷺ的做法中可以清楚看出,他曾罢免各地的Wali,但没有任何记载说他把一位Wali从一个地方调往另一个地方。此外,Wilayah属于必须以明确措辞订立的契约类型。因此,在任命某位Wali管理某个省或某个国家的契约中,必须确定其所管辖的区域,只要他未被Khaleefah罢免,他便拥有统治的授权。如果他没有被从该区域撤职,他仍然是该区域的Wali。然而,如果他被调往另一个地方,这既不会使他脱离原来的职位,也不会使他成为新地方的Wali。这是因为,要将他从原来的地方撤职,需要明确的措辞表明他已被解除该地的Wilayah;同样,要任命他管理另一个地区,也需要一份专门针对该地的新的Wali任命契约。这就是为什么Wali不应被从一个地方调往另一个地方,而是应当先解除他在一个地方的职务,再授予他新地方的Wilayah。

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.