Mataki na 24.

Article 24.

Ana wakilta Khaleefah da ikon aiwatar da shari'ar Allah daga al'ummah.

The Khaleefah is deputised by the Ummah with authority for the enactment of the divine law.

Mataki na 25.

Article 25.

Khalifanci kwangila ce ta naɗi da karɓa. Babu wanda ya wajaba ya karɓe shi, kuma babu wanda ya wajaba ya naɗa wani takamaiman mutum a kansa.

Khilafah is a contract of nomination and acceptance. No-one is obliged to accept it and no-one is obliged to nominate a particular person for it.

Mataki na 26.

Article 26.

Kowane Musulmi balagagge, namiji da mace, mai hankali, yana da hakkin shiga zaɓen Khalifa da kuma ba shi mubaya'a (ba'iah). Waɗanda ba Musulmi ba ba su da hakki a wannan fanni.

Every mature male and female Muslim, who is sane, has the right to participate in the election of the Khaleefah and in giving him the pledge (ba’iah). Non-Muslims have no right in this regard.

Mataki na 27.

Article 27.

Da zarar an kammala kwangilar Khilafah ga wani mutum ta hanyar bai'ah daga waɗanda bai'ah ke halatta ta wurinsu, to bai'ar sauran mutane bai'ar biyayya ce ba bai'ar kwangila ba. Saboda haka, waɗanda za su iya ƙin biyayya ko su yi tawaye, wajibi ne su yi bai'ah.

Once the contract of the Khilafah has been concluded on a person through the ba’iah of those by whom the ba’iah is legitimately concluded, the ba’iah of the remaining people is a ba’iah of obedience and not contract. Consequently, those who might disobey or rebel are obliged to give ba’iah.

Mataki na 28.

Article 28.

Babu wanda zai iya zama Khalifa ba tare da an nada shi ba daga Musulmi. Babu wanda zai iya rike ikon Khilafah sai dai idan an bashi shi bisa doka, kamar yadda yake a duk wata yarjejeniya a Musulunci.

Nobody can become Khaleefah without being appointed by the Muslims. Nobody can hold the power of the Khilafah unless it is convened to him legitimately, as is the case with any contract in Islam.

Mataki na 29.

Article 29.

Duk ƙasar da ta ke son ba da bai'ar ƙulla yarjejeniya ga Khalifah, ikonta (iko) dole ne ya zama mai cin gashin kansa, wanda ya dogara ga Musulmi kawai, ba ga wata ƙasa ta kafirai ba. Tsaron Musulmin wannan ƙasa, a cikin gida da waje, dole ne a kiyaye shi da tsaron Musulunci, ba da kufuri ba. Amma bai'ar biyayya kawai za a iya karɓarta daga kowace ƙasa, ba tare da waɗannan sharuɗɗan ba.

Any country which wishes to give the Khaleefah the ba’iah of contract, her sultan (authority) must be self-acting , that depends on muslims only and not on any kafir state. The security of the Muslims in that country, both internally and externally, must be maintained by the security of Islam and not kufr. As for the ba’iah of obedience only it can be taken from any other country without such conditions.

Mataki na 30.

Article 30.

Duk wanda aka bai wa bai'ah don Khilafah yana bukatar kawai ya cika sharuddan kwangila, ko da bai cika sharuddan fifiko ba, domin abin da yake da muhimmanci shi ne sharuddan kwangila.

The individual who is given the ba’iah for Khilafah need only to fulfill the contracting conditions, even if he did not fulfill the preference conditions, because what is essential is the conditions of contracting.

Mataki na 31.

Article 31.

Akwai sharuɗɗa bakwai da ake buƙata a cikin Khalifa domin a ɗaura masa Khilafah. Su ne: ya zama namiji, Musulmi, ɗan 'yanci, balagagge, mai hankali, 'adl (amintacce) kuma mai cancanta (mai iya riƙe muƙamin).

There are seven conditions needed in the Khaleefah so as Khilafah be contracted to him. They are to be a male, muslim, free, mature, sane, 'adl (trustworthy) and competent (capable for the post).

Mataki na 32. Idan mukamin Khalifa ya zama babu kowa, saboda mutuwa, murabus ko korar wanda ke rike da shi, to dole ne a nada sabon Khalifa cikin kwanaki uku, da daren su, tun ranar da mukamin ya zama babu kowa.

Article 32. If the post of the Khaleefah becomes vacant, due to death, resignation or dismissal of the appointment of a new Khaleefah must take place within three days including their nights of the date when it became vacant.

Mataki na 33.

Article 33.

Ana naɗa Khilafah ta hanyar da ke biye:

The Khilafah is to be appointed in the following manner:

a. Mambobin Majalisar Ummah musulmi ne ke zaɓar 'yan takara kaɗan daga cikin waɗanda suka nemi wannan muƙami. Daga baya ana sanar da sunayensu, sannan a nemi musulmi su zaɓi mutum ɗaya daga cikinsu.

a. The Muslim members of the Majlis al-Ummah short-list the candidates for that post. Their names are subsequently announced and the Muslims are asked to elect one person from them.

b. An sanar da sakamakon zaben, kuma za a sanar da Musulmai wanda ya samu rinjayen kuri'un.

b. The result of the election is announced and the person who has attained the majority of the votes is to be announced to the Muslims.

c. Musulmai dole ne su yi gaggawar yi wa wanda ya samu rinjayen kuri'u mubaya'a a matsayin Halifa ga musulmai, bisa sharadin bin Alkur'ani da Sunnar Manzon Allah ﷺ.

c. The Muslims must hasten to give ba’iah to the one who has attained the majority of votes as a Khaleefah for muslims , on the condition of following the Qur'an and the Sunnah of Rasool Allah (saw) .

d. Bayan an kammala bai'ah, sunan mutumin da ya zama Khalifa tare da sanarwar cewa ya cika dukkan sharuɗɗan da ake buƙata don rike mukamin Khilafah ana sanar da mutane, domin labarin nadinsa ya isa ga dukkan Ummah.

d. Once the ba’iah has been accomplished, the name of the man who has become the Khaleefah along with a statement that he is qualified with all the agreement conditions necessary for holding the office of Khilafah is announced to the people so that the news of his appointment reaches the entire Ummah.

Mataki na 34.

Article 34.

Al-ummah ita ce take da hakkin nada Khalifa, amma ba ta da hakkin tsige shi bayan ya samu mubaya'ar kwangila ta hanyar halal.

The Ummah is the authority to appoint the Khaleefah but she has no right to dismiss him after he has legitimately attained the ba’iah of contracting.

Mataki na 35.

Article 35.

Halifa shi ne Gwamnati. Yana da dukkan ikon da aikin gwamnati ke da shi; don haka yana da ikoki kamar haka:

The Khaleefah is the State. He possesses all the powers/function of the state; so he possesses the following powers:

Halifa yana sanya Ahkam Shar'iyyah, bayan ya karbe su, a cikin doka, don haka sai su zama dokoki da dole ne a bi su kuma ba a karya su ba.

a. The Khaleefah puts the AHkam Shara’iah, once he adopted them, into law, and as such they become canons that must be obeyed and not violated.

b. Khalifa ne yake da alhakin manufofin cikin gida da na waje na Daular. Shi ne yake jagorantar rundunar soji, kuma yana da ikon shelanta yaƙi, da kulla zaman lafiya, da yarjejeniyar tsagaita wuta, da kuma yarjejeniyoyi.

b. The Khaleefah is responsible for both the internal and external policies of the State. He takes charge of the leadership of the army and has the right to declare war, conclude peace, armistice, and treaties.

c. Khalifa yana da ikon karɓa da ƙin karɓar jakadun ƙasashen waje, da kuma naɗawa da cire jakadun Musulmi.

c. The Khaleefah has the authority to accept and reject foreign ambassadors, and to appoint and dismiss Muslim ambassadors.

d. Khalifa yana naɗawa tare da cire mataimakan (mâawin) da gwamnoni (wulah). Mataimakan da gwamnonin suna da alhakin yin biyayya ga Khalifa, haka kuma ga Majlis al-Ummah. e. Khalifa yana naɗawa tare da cire babban alƙali, shugabannin sassan gwamnati, shugabannin rundunonin soji da janar-janar; dukkansu suna da alhakin yin biyayya ga Khalifa, ba ga Majlis al-Ummah ba.

d. The Khaleefah appoints and dismisses the assistants (mâawin) and the governors (wulah). The assistants and governors are responsible to the Khaleefah as well as to Majlis al-Ummah. e. The Khaleefah appoints and dismisses the chief judge, the directors of departments, the heads of the armed forces and the generals; all of whom are responsible to the Khaleefah and not to the Majlis al-Ummah.

f. Khalifa yana karɓar Ahkam Shar'iyyah wanda ta hakan ne ake tsara kasafin kuɗin Dawla. Khalifa ne yake tsara sassansa da kuɗaɗen da ake buƙata ga kowane fanni, ko suna da alaƙa da kuɗin shiga ko kuma kashe kuɗi.

f. The Khaleefah adopts the AHkam Shara’iah by which the State's budget is set. The Khaleefah decides its sections and the funds required for every field, whether they are related to revenue or expenditure.

Mataki na 36.

Article 36.

Halifa yana da iyaka a cikin abin da yake karɓa daga Ahkam Shar'iyyah. An haramta masa ya karɓi duk wata hukunci wadda ba a samo ta daidai daga nassosin Allah ba. Ana iyakance shi ga hukunce-hukuncen da ya karɓa da kuma hanyar fitar da hukunci da ya zaɓa. Saboda haka, an hana shi karɓar hukunci da aka fitar ta hanyar da ta saɓa wa hanyar da ya karɓa, kuma bai kamata ya zartar da wani umarni da ya saɓa wa hukunce-hukuncen da ya karɓa ba.

The Khaleefah is restricted in what he adopts by the AHkam Shara’iah. He is forbidden to adopt any rule that is not soundly deduced from the divine texts. He is restricted to the rules he has adopted and to the method for deduction that he has chosen. Accordingly, he is prevented from adopting a rule deduced by a method that contradicts the method he has adopted, and he must not enact any command that contradicts the rules he has adopted.

Mataki na 37.

Article 37.

Halifa yana da cikakken ikon tafiyar da harkokin al'ummarsa bisa ijtihadinsa, don haka yana da 'yancin zaɓar duk wani abu daga cikin al'amuran mubah domin gudanar da harkokin Daula da kula da maslahohin al'umma. Sai dai, ba a yarda ya saɓa wa wani hukuncin shar'i da sunan maslaha ba. Misali, ba zai iya hana iyali haihuwar fiye da yaro ɗaya ba da uzurin ƙarancin abinci. Haka nan ba zai iya sanya farashi ba da uzurin hana cin zarafi; ko naɗa kafiri ko mace a matsayin wali da uzurin kula da al'amura ko maslaha, ko kuma duk wani abu da ya saɓa wa ƙa'idojin shari'a. Halifa ba zai haramta wani abu halal ba, ko ya halatta wani abu haram ba.

The Khaleefah has the absolute right to conduct the citizens affairs according to his ijtihad, so he has the right to adopt of the mubah matters anything he wants to run the State affairs and to look after the affairs of the citizens. However, he is not allowed to disagree with a Hukm shara'i under the name of interest. For example; he cannot prevent a family from having more than one child under the pretext of the shortage in food-stuffs. Nor can he fix prices on the pretext of preventing exploitation; or appoint a kafir or a woman as a wali on the pretext of caring for affairs or the interest, nor anything that disagrees with shar’a rules. The Khaleefah must not forbid any halal thing or allow any haram thing.

Mataki na 38.

Article 38.

Babu iyaka ga wa'adin zaman Khalifa a kan mulki. Don haka muddin ya bi shari'a, ya aiwatar da dokokinta, kuma yana iya tafiyar da al'amuran Daula, to yana ci gaba da zama Khalifa, sai dai idan yanayinsa ya canza ta yadda zai fita daga mukamin Khilafah. Idan irin wannan yanayi ya faru, za a sauke shi nan take.

There is no limitation on the Khaleefah's period in office. So as long as he abides by the shar’a, implements its rules and is able to manage the State's affairs, he continues as a Khaleefah unless his situation changes in such a way as to discharge him from the office of Khilafah. He is to be dismissed immediately, once such situation occured.

Mataki na 39.

Article 39.

Akwai abubuwa uku da ta hanyarsu yanayin Khalifa ke canzawa, kuma ta hanyarsu ake sauke shi daga mukamin Khilafah. Su ne:

There are three matters by which the situation of the Khaleefah changes, and by such he is discharged from the office of Khilafah. They are:

a. Idan ɗaya daga cikin sharuɗɗan da ake buƙata a cikin kwangilar Khilafah ya ɓaci, kamar ridda daga Musulunci, rashin hankali, fasiƙanci a fili (fisq) da makamantansu. Wannan saboda waɗannan sharuɗɗa ne na kafa Khilafah da kuma ci gabanta.

a. If one of the qualifying conditions of the Khilafah contract becomes void, such as apostatising from Islam, insanity or manifest sinfulness (fisq) and the like. This is because these are conditions for contracting the Khilafah and for its continuity.

b. Rashin iyawarsa ta ɗaukar nauyin da ke kan muƙamin Khilafah, saboda kowane dalili.

b. His inability to undertake the responsibilities of the Khilafah post, for any reason.

c. Idan aka samu rauni (kangewa), ta yadda Khaleefah ba zai iya tafiyar da al'amuran Musulmi da ra'ayinsa ba bisa ga shari'a. Idan wani karfi ya danne Khaleefah har ya kai ga ba zai iya tafiyar da al'amuran al'ummar ba da ra'ayinsa shi kadai bisa ga ka'idojin shari'a, ana daukar sa a matsayin wanda bisa doka ba zai iya gudanar da ayyukan jiha ba, don haka ya daina zama Khaleefah. Wannan yanayi na iya tasowa ta hanyoyi biyu. Su ne: Na farko: Idan daya ko fiye daga cikin masu kewaye da Khaleefah sun yi iko a kan tafiyar da al'amura. Idan akwai yiwuwar Khaleefah zai iya kubuta daga mulkinsu, ana yi masa gargadi na wani lokaci da aka kayyade, bayan haka, idan ya kasa kubuta daga mulkinsu, dole ne a cire shi. Idan ga alama babu damar Khaleefah ya kubuta daga mulkinsu, to a cire shi nan take.

c. In the event of sub-dual, whereby the Khaleefah is rendered unable to conduct the affairs of the Muslims by his own opinion according to the shar’a. If the Khaleefah is subdued by any force to an extent that he is unable to manage the citizens affairs by his own opinion alone according to the rules of shar’a, he is considered to be legitimately incapable of undertaking the functions of the state, and thus he ceases to be a Khaleefah. This situation may arise under two circumstances. They are: First. When one, or more, of the Khaleefah's entourage exerts control over the management of affairs. If there is a chance that the Khaleefah could rid himself of their dominance he is cautioned for a specified period of time, after which, if he fails to rid himself of their dominance, he must be dismissed. If it appears that there is no chance of the Khaleefah freeing himself from their dominance, he is to be dismissed immediately.

Na biyu. Idan Khaleefah ya fada hannun makiyi mai rinjaye, ko dai an kama shi a zahiri ko kuma yana karkashin ikonsa, to a nan za a duba lamarin. Idan akwai damar ceto Khaleefah, za a ba shi lokaci har sai ya bayyana cewa babu sauran begen ceto shi, bayan haka sai a sauke shi. Idan kuma tun farko ya bayyana cewa babu begen ceto shi, to a sauke shi nan take.

Second. Should the Khaleefah be captured by a subduing enemy, whether he is actually captured or under its influence. In this case the situation is to be examined; if there is a chance to rescue the Khaleefah, he is given a period of time until it appears that there is no hope to rescue him, after which he is dismissed. Should it appear from the outset that there is no hope of rescuing him, he is to be dismissed immediately.

Mataki na 40.

Article 40.

Alhakin yanke hukunci kan ko yanayin Khalifa ya canza zuwa matsayin da zai sa a sauke shi daga mulki yana hannun Kotun Kwace Hakkin Mutane daga Hannun Azzalumai (mahkumat ul-maDHalim). Ita kadai ce take da ikon yi wa Khalifa gargadi ko ta sauke shi.

The responsibility of deciding whether or not the Khaleefah's situation has altered in such a way as to warrant his dismissal is the prerogative of the Court for the Acts of Injustice (mahkumat ul-maDHalim). It, alone, has the authority to admonish or dismiss the Khaleefah.