Ana cire Khaleefah nan nan take idan matsayinsa ya canza ta hanyar da za ta fitar da shi daga matsayin Khilafah. Dole ne a cire Khaleefah idan matsayinsa ya canza ta hanyar da ba za ta fitar da shi daga matsayin Khilafah ba, amma Shari'a ba ta ba shi damar ci gaba a matsayinsa ba.

The Khaleefah is removed immediately if his status changed in a way that takes him out from the post of the Khilafah. The Khaleefah must be removed if his status changes in a way that does not take him out from the post of the Khilafah, but He is not allowed by Shar’a to continue in his post.

Bambancin da ke tsakanin yanayin da ke fitar da Khalifa daga matsayin Khilafah da yanayin da dole ne a cire shi shi ne: a yanayin farko, biyayya ba ta zama wajibi ba nan take da zarar matsayinsa ya canza. Amma a yanayi na biyu, inda dole ne a cire shi, biyayyarsa tana ci gaba da zama wajibi har sai an cire shi a zahiri.

The difference between the case that takes the Khaleefah out from the post of the Khilafah, and the case in which He must be removed is that in the first case, obedience is not compulsory as soon as his status changes. While in the second case, where He must be removed, his obedience remains compulsory until He is effectively removed.

Akwai abubuwa guda uku da ke fitar da Khalifa daga matsayin Khilafah:

There are three cases that take the Khaleefah out from the post of the Khilafah:

Na farko: Idan ya zama murtadi (wanda ya fita daga Musulunci). Wannan saboda ɗaya daga cikin sharuɗɗan naɗa Khalifanci shi ne Musulunci. Wannan sharadi ne na farko kuma sharadi ne na ci gaba. Duk wanda ya ƙi Musulunci (ya aikata ridda) ya zama kafiri, kuma ya kamata a kashe shi idan bai janye ridarsa ba. Haramun ne kafiri ya yi mulki a kan Musulmi, ko ya kasance yana da wani iko a kansu, domin Allah (SWT) yana cewa:

Firstly: If He becomes a Murtad (apostate). This is because one of the conditions of contracting the Khilafah is Islam. This is an initial condition and a condition of continuity. Whoever rejects Islam (commits apostasy) He becomes a disbeliever and He should be killed if He does not renounce his apostasy. It is forbidden for a Kafir to rule over the Muslims, or to have any authority over them, for Allah (swt) says:

"Kuma Allah ba zai taɓa ba wa kafirai hanya (iko) a kan muminai ba." [TMQ An-Nisa: 141] Allah (SWT) ya ce kuma:

“And Allah will never allow for the Kafirs to have a way (authority) over the believers.” [TMQ An-Nisa: 141] Allah (swt) also says:

"Ya ku waɗanda suka yi imani, ku yi biyayya ga Allah, kuma ku yi biyayya ga Manzon Allah, da kuma masu iko daga cikinku." [TMQ An-Nisa: 59]

“O you who believe obey Allah and obey the Messenger and those in authority from amongst you.” [TMQ An-Nisa: 59]

"Daga cikinku" (Minkum) a cikin ayar, a bayyane yake nuna cewa dole ne masu iko su zama Musulmi. Idan mai iko ya zama kafiri, to ba ya daga cikinmu. Don haka sharadin da Alkur'ani ya gindaya ga mai iko, wato Musulunci, zai zama ba ya nan. Saboda haka za a cire Khaleefah daga matsayin Khilafah idan ya yi ridda. Ba zai ƙara zama Khaleefah na Musulmi ba, kuma ba za a wajabta musu yi masa biyayya ba.

“From amongst you” (Minkum) in the verse, clearly indicates that those in authority must be Muslims. If the person in authority becomes a disbeliever then He is not from amongst us. Thus the characteristic that the Qur’an laid down as a condition for the person in authority, namely Islam, would be absent. The Khaleefah will therefore be taken out of the post of the Khilafah if He commits apostasy. He will then no longer become a Khaleefah of the Muslims, nor will they be obliged to obey him.

Na biyu: Idan Khalifa ya zama mahaukaci ba tare da wata dama ta warkewa ba. Wannan ne saboda hankali yana daga cikin sharuɗɗan naɗin Khilafah, kuma sharaɗi ne na ci gabanta. Domin Manzon Allah ﷺ ya ce:

Secondly: If the Khaleefah becomes irreversibly insane. This is because sanity is one of the conditions of contracting the Khilafah and it is a condition of its continuity. For the Messenger of Allah (pbuh) said:

"An ɗauke alhakin aiki a cikin lokuta uku..." har zuwa inda ya ce ﷺ:

“Accountability is lifted in three instances...” to the point where He (pbuh) said:

"har mahaukaci har sai ya dawo cikin hankalinsa." A wata ruwayar kuma,

“the insane until He regains his senses.” In another narration,

"har mahaukaci ya warke." Duk wanda ba shi da alhakin kansa ba zai iya kula da kansa ba, saboda haka, da fi gaskiya ba zai iya ci gaba da zama Khaleefah ba, yana kula da al'amuran mutane.

“the mad until He is cured.” Whoever is not accountable cannot look after himself, therefore by greater reason He cannot remain a Khaleefah, looking after peoples’ affairs.

Na uku: Idan Khalifa ya kasance a kurkuku a hannun wani maƙiyi mai ƙarfi, kuma ba zai iya 'yantar da kansa daga gare su ba, kuma babu bege na yin hakan. A wannan hali, a cire shi daga mukaminsa, domin kurkukun da yake ciki yana sa shi gaba ɗaya ba zai iya kula da al'amuran Musulmi ba, kuma zai zama kamar ba ya nan.

Thirdly: If the Khaleefah is imprisoned by a formidable enemy, and can’t free himself from them, and there is no hope of doing so. In this case He should be removed, for his imprisonment makes him completely unable to look after the Muslims affairs, and He would be as if He does not exist.

في هذه الحالات الثلاث يخرج الخليفة من منصب الخلافة ويجب عزله فورًا، حتى ولو لم يصدر حكم بعزله. ولا تجوز طاعته، ولا ينفذ أمره من أي شخص قام لديه دليل على أن الخليفة واقع تحت أي من هذه الشروط. غير أنه لا بد من إثبات وقوع أي من هذه الحالات عليه. ويكون الإثبات عن طريق محكمة المظالم، التي تصدر حكمها بأن الخليفة قد خرج من منصب الخلافة وأنه يجب عزله، فيتيح ذلك للمسلمين أن يعقدوا منصب الخلافة لغيره.

In these three cases the Khaleefah is taken out of his post of the Khilafah and He should immediately be removed, even if there was no verdict of his removal issued. He is not to be obeyed, and his orders should not be executed by whoever has a proof that the Khaleefah is under any of these three conditions. However, it is necessary to prove if any of these cases happened to him. The proof should be established by the complaints tribunal (Mazalim), which would issue its verdict stating that the Khaleefah had been taken out of the post of the Khilafah and that He should be removed, thus allowing the Muslims to contract the post of Khilafah to someone else.

Game da al'amuran da Khalifa ba ya cancanta ya ci gaba da riƙe mukami amma waɗanda ba sa fitar da shi nan take daga matsayinsa na Khilafah, akwai guda biyar:

As to the matters where the Khaleefah is no longer permitted to continue in office but which do not take him immediately out of his post of the Khilafah, these are five:

Na farko: Idan adalcinsa ya ɓaci saboda bayyanar alamomin fasiqanci (aikin sabo), to halascinsa zai lalace. Domin adalci ('Adaala) yana daga cikin sharuddan naɗin Khalifanci da kuma ci gabansa. Don haka idan Allah (SWT) ya sanya adalci a cikin shaida, to, tare da mafi girman dalili, yana wajaba a cikin Khalifa.

Firstly: If his justness is invalidated by showing manifest signs of Fisq (wrongdoing). For justness (‘Adaala) is one of the conditions for contracting the Khilafah and for its continuity. So if Allah (swt) stipulated the justice (‘Adaala) in the witness then, for greater reason, it is stipulated in the Khaleefah.

Na biyu: Idan Khalifa ya zama mace ko kuma ya zama namijin-da-ya-yi-kama-da-mace. Wannan saboda kasancewar namiji sharadi ne na kwangila kuma sharadi ne na ci gaba da zama Khalifa. Wannan yana bisa ga faɗin Manzon Allah ﷺ wanda ya ce:

Secondly: If the Khaleefah becomes a female or effeminate. This is because being a man is a contractual condition and a condition of continuity of the Khalifah. This is due to the saying of the Messenger of Allah (pbuh) who said:

"Duk wata al'umma da ta naɗa mace a kan al'amuranta, ba za ta taɓa samun nasara ba." [Narrated by Al-Bukhari from Aby Bakrah]

“Any people who appoint a woman over their affairs shall never succeed.” [Narrated by Al-Bukhari from Aby Bakrah]

Thirdly. Idan Khalifa yana fama da cutar hauka mai ci gaba da tsanani, yana rasa hankalinsa a wasu lokuta yana kuma dawo da shi a wasu lokutan, to wannan ya zama sharadi na kwangilar Khilafah da kuma ci gabanta, saboda abin da Manzon Allah ﷺ ya ce: "Mutane uku ba a hukunta su: ..." har zuwa inda ya ce: "...da mahaukaci har sai ya dawo da hankalinsa." Mahaukaci ba zai iya tafiyar da al'amuransa na kansa ba, balle kuma ya tafiyar da al'amuran mutane. A wannan yanayi, ba a halatta a nada wani mai kula ko wakili a madadinsa, tun da an riga an kulla kwangilar Khilafah a kansa, don haka babu wanda zai iya aiki a madadinsa.

Thirdly. If the Khaleefah suffers from a disorderly mental condition, by losing his mind at times and regain it at others. This is because the mind is one of the contracting and the continuity conditions of the Khilafah, due to what Allah’s Messenger (pbuh) said: “Three types of people are exempted from accountability...” to the point where He (pbuh) said: “...and the mad until He regains his sanity.” The insane cannot conduct and manage his own affairs, and then by greater reason, He cannot manage the people’s affairs. In this case it is forbidden to appoint a caretaker (trustee) or a deputy for him, since the contract of Khilafah has been concluded upon his person, therefore no one else can act on his behalf.

Na huɗu: Idan Khalifa ya kasa gudanar da ayyukan Khilafah saboda kowane dalili, ko dai saboda nakasa ko saboda wata cuta ta dindindin (wadda ba ta warkewa) da ke hana shi gudanar da aikinsa. Abin da ake magana a kansa a wannan yanayi shi ne rashin iyawarsa ta gudanar da ayyukansa.

Fourthly: If the Khaleefah is unable to carry out his duties of Khilafah for any reason, whether because of a disability or because of a chronic (incurable) disease which prevents him from performing his functions. The point at issue in this case is his inability to carry out his duties.

Wannan saboda kwangilar Khalifanci tana ginuwa ne a kan aiwatar da ayyukansa. Idan Khalifa ya kasa cika kwangilar, to cire shi ya zama wajibi, domin shi kamar bai wanzu ba. Idan kuma ya kasa aiwatar da ayyukan da aka nada shi don su, al'amuran addini da maslahohin Musulmai za su tsaya cik, wanda hakan zai haifar da sharri (Munkari) wanda dole a kawar da shi. Wannan ba zai yiwu ba sai an cire Khalifan, sannan Musulmai su nada wani Khalifa a madadinsa. Cire shi a wannan hali ya zama wajibi.

This is because the contract of Khilafah is based on performing its tasks. If the Khaleefah was unable to fulfil the contract his removal becomes compulsory, as He would be as if He didn’t exist. If He also could not perform the duties for which He had been appointed as Khaleefah, the affairs of the Deen and the Muslims’ interests would become stalled resulting in an evil (Munkar) that has to be removed. This cannot be acheived except by dismissing the Khaleefah and then the Muslims can appoint another Khaleefah in his place. His removal in this case becomes compulsory.

Na biyar: Idan Khalifa ya shiga cikin matsin lamba ko tilastawa ta yadda ba zai iya gudanar da al'amuran Musulmi bisa ra'ayinsa ba gwargwadon Shari'a. Idan wannan ya faru da shi, to za a ɗauke shi a matsayin wanda ba zai iya cika ayyukan Khilafah ba. Wannan yanayi zai buƙaci a cire shi. An yi la'akari da wannan yanayi a cikin lamura biyu:

Fifthly: If the Khaleefah becomes subjugated or coerced in a manner that leaves him unable to conduct the affairs of the Muslims with his own opinion according to the Shar’a. If this had happened to him He would then be considered virtually unable to fulfil the duties of Khilafah. This situation would necessitate his removal. The foregoing scenario has been considered to apply in two cases:

Hali na farko shi ne idan wani daga cikin ma'aikatansa ko iyalansa ya sami iko a kansa, har ya zartar da al'amura bisa son rai, sai su zama masu girman kai, har su rinjaye shi, ta yadda ba zai iya yi musu tsayayya ba, kuma aka tilasta masa bin ra'ayinsu. A wannan hali, dole ne a duba lamarin. Idan za a iya kawar da matsin lambarsu cikin ɗan gajeren lokaci, to za a ba shi damar ci gaba da riƙe mukaminsa, domin ya kore su ya kuma 'yantar da kansa daga tasirinsu. Idan ya yi haka, kuma ikonsa ya dawo, to za a ba shi damar ci gaba da zama a kan mukami; in ba haka ba, sai a cire shi. Za a cire shi nan take idan babu wata fata cewa zai 'yantar da kansa daga irin wannan matsin lamba.

The first case is when a member or members of his entourage or family gain power over him so that they execute the matters arbitrarily and they become high-handed so that they overpower him such that He cannot disagree with them and He is forced to follow their opinion. In this case the matter should be examined. If their coercion could be eliminated within a short period of time He would be allowed to remain in office, so as to remove them and free himself of their influence. If He did this and his ability was restored He would be allowed to remain in office, otherwise He should be removed. He would be subject to immediate removal if there were no hope of freeing himself from such coercion.

Lamari na biyu shi ne idan Khalifa ya fada hannun makiyi mai karfi, ko dai a zahiri ko kuma ta hanyar kasancewarsa karkashin mamayar makiyinsa. A wannan hali, lamarin ya kamata a bincika. Idan akwai wata kyakkyawar damar 'yantar da kansa daga makiyin, za a ba shi lokaci don yin hakan da mayar da ikonsa, in ba haka ba kuwa za a cire shi. Idan kuma babu wata kyakkyawar damar a gani, to ya kamata a cire shi nan take.

The second case is when the Khaleefah falls prisoner to a formidable enemy, either physically or by being under his enemy’s dominance. In this case the matter should be examined. If there is any hope of freeing himself of the enemy He would be given time to do so and restore his authority, otherwise He would be removed. If no hope was in sight, He should be removed immediately.

A cikin duka halayen biyu, zai kasance kusan ba zai iya cika ayyukan Khilafah shi kaɗai ba bisa ga ƙa'idojin Shari'a. Zai zama kamar bai wanzu ba, kuma ba zai iya aiwatar da ayyukan da aka kulla kwangilar Khilafah a kansu ba.

In both cases He would be virtually unable to fulfil the tasks of the Khilafah by himself according to the Shar’a rules. He would be as if He didn’t exist and unable to carry out the functions over which the Khilafah contract was convened.

A cikin duka biyun, duk da haka, idan akwai begen cewa zai iya 'yantar da kansa, to a ba shi lokaci har sai begen 'yantar da kansa ya zama ba shi da amfani, daga nan sai a cire shi. Amma idan tun farko babu wani begen kwata-kwata, to a cire shi nan take.

In both cases, however, if there was hope of freeing himself He should be given time until freeing himself becomes hopleless, after which He should be removed. If, however, there was no hope at all in the first instance, He should be removed at once.

Saboda haka ya zama wajibi a cire Khaleefah duk lokacin da daya daga cikin lamuran nan biyar da aka lissafa a sama ya faru. Sai dai, ba za a iya cire shi ba sai bayan an fitar da hukunci (game da yanayin da ke gaban a) . A dukkan lamuran nan biyar, wajibi ne a ci gaba da yi wa Khaleefah biyayya kuma a aiwatar da umarninsa har zuwa lokacin da aka fitar da hukuncin cire shi. A kowane daya daga cikin wadannan lamura, yarjejeniyar Khilafah ba ta rushewa ta atomatik. Maimakon haka, tana bukatar hukunci daga alkali.

The Khaleefah should thus be removed whenever any of the five cases listed above occurs. However, He cannot be removed except when a verdict (concerning the situation at hand) has been issued. In all five cases the Khaleefah should always be obeyed and his orders executed until a verdict of his removal has been issued. In each one of these cases the Khilafah contract is not automatically nullified. It rather needs a verdict issued by a judge.