Mambo yanayobadilisha hali ya Khalifah na, kwa hivyo, kumwondoa katika Khilafah ni matatu:

The issues which alter the state of the Khalifah and ,therefore, remove him from the Khilafah are three:

a. Ikiwa moja ya masharti ya kuteuliwa kwa uongozi wa Dola yanapungua, kama vile kuacha Uislamu (kufuru), au kufanya dhambi kubwa waziwazi, au kuwa kichaa, au kitu kama hicho. Hii ni kwa sababu hizi ni miongoni mwa masharti ya kuteuliwa, na masharti ya kuendelea (kushika wadhifa).

a. If one of the contracting conditionsof the leadership of the State becomes deficient, such as if he apostatises, or commits flagrant sin, or becomes mad, or anything similar. This is because these are from the conditions of contracting, and the conditions of continuation.

b. Kutoweza kutekeleza majukumu ya Khilafah, kwa sababu yoyote ile.

b. The incapability to execute the duties of the Khilafah, for any reason whatsoever.

c. Kulazimishwa kwa Khalifa kunakomzuia kutenda kwa uhuru kwa maslahi ya Waislamu kulingana na maoni yake, sambamba na Shari'ah. Kwa hiyo, ikiwa nguvu inayomshinda ingeweza kumdhibiti kwa kiwango cha kutokuwa na uwezo wa kusimamia mambo ya raia kwa maoni yake peke yake kulingana na kanuni za Shari'ah, atachukuliwa kuwa hana uwezo wa kisheria wa kutekeleza majukumu ya Dola, na katika hali hiyo ataondolewa katika Ukhalifa. Hili linaweza kutokea katika hali mbili:

c. Coercion over him which makes him unable to independently act in the interests of the Muslims according to his opinion in agreement with the Shari’ah. So if an overpowering force could subdue him to the point that he became unable to govern the affairs of the subjects by his opinion alone according to the Shari’ah rules, he is considered legally incapable of executing the duties of the State, in which case he would be removed from the Khilafah. This could occur in two situations:

Hali ya kwanza: Mtu mmoja au kundi la watu miongoni mwa washauri wake wanapokuwa na nguvu juu yake, hadi wakaanza kushika udhibiti kamili wa kuendesha mambo. Ikiwa inaaminika kwamba anaweza kuondolewa katika ushawishi wao, anapewa onyo kwa muda maalum, na asipoondoa ushawishi wao, basi anaondolewa. Na ikiwa haiaminiki kwamba anaweza kuondolewa, basi anaondolewa mara moja.

The first situation: For an individual or group of individuals from his advisors to hold sway over him to the point they began to take full control of running the affairs. If it was believed that he could be liberated from their influence, he is admonished for a specific time, and if he does not remove their influence, then he is removed. And if it was not believed that he could be liberated, he is removed immediately.

Hali ya pili: Kwamba awe mfungwa mikononi mwa adui mwenye nguvu, ama kihalisi au kwa kusalimu amri kwake chini ya ushawishi wa adui huyo. Hali hii hupimwa: ikiwa kulikuwa na matumaini ya kwamba angeweza kukombolewa, basi kuna kuchelewesha hadi matumaini hayo yasibaki; na ikiwa hakukuwa na matumaini yoyote ya kukombolewa kwake, basi anaondolewa; ikiwa hakukuwa na matumaini yoyote ya kukombolewa kwake, basi anaondolewa mara moja.

The second situation: For him to become a prisoner in the hands of an overpowering enemy, either literally or by his submission to the influence of the enemy. This situation is evaluated – if it was hoped he could be liberated, then there is a delay until no such hope remains, and if there were no hope in his liberation, then he is removed; if there was no hope in his liberation, then he is removed immediately.

Ushahidi wa hili ni matini zilizosimuliwa kuhusu sharti za Khalifah, kwa kuwa matini hizi zinaonyesha kwamba sharti hizi ni sharti za kuendelea kushikilia nafasi hiyo, na si sharti za kuchukua nafasi hiyo peke yake. Mtume ﷺ aliposema.

The proof for this is the texts that have been related in regards to the conditions of the Khalifah, since these texts indicate that these conditions are conditions for continuation and not simply conditions for taking the position alone. When the Messenger (pbuh) said.

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“Hautafanikiwa kamwe taifa linalomfanya mwanamke kuwa kiongozi wao” (imepokewa na Al-Bukhari kutoka kwa Abu Bakrah). Maneno yake yanajumuisha hukumu hii: mradi mtu ni kiongozi, hawezi kuwa mwanamke. Kwa hiyo, mtu aliyekuwa mtawala akawa mwanamke kwa sababu yoyote ile, basi atakuwa amepoteza sharti hili, na itakuwa wajibu kumwondoa mara moja. Vivyo hivyo, Allah (SWT) amesema: “Enyi mlioamini, mtiini Allah, na mtiini Mtume (ﷺ) na wenye mamlaka miongoni mwenu.” (TMQ 4:59). Maneno Yake (SWT) “miongoni mwenu” yaliyo karibu na “wenye mamlaka” yanaonyesha wazi kwamba mwenye mamlaka lazima awe mfuasi wa Uislamu mradi tu ni mwenye mamlaka. Kwa hiyo, mwenye mamlaka akiwa si miongoni mwetu, yaani akawa kafiri, basi sifa hii ambayo Qur'ani imeiweka kwa mwenye mamlaka itapotea, yaani kupotea kwa sharti la kuwa Mwislamu, na hapo ataondolewa katika nafasi hiyo ya mamlaka kwa kuwa si sahihi kwake kuwa mwenye mamlaka wakati si miongoni mwetu, yaani si Mwislamu. Hali kadhalika inatumika kwa matini zote zilizopokewa kuhusu masharti ya Khalifah; ni matini pana zinazojumuisha sifa za kudumu zinazohitajika kwa anayeelezwa, jambo linaloonyesha kwamba ni masharti ya kuendelea na si masharti ya kushika wadhifa peke yake. Kwa msingi huo, masharti ya kuteuliwa kwa Khilafah ndiyo pia masharti ya kumwondoa, kwa kuwa kuwepo kwake ni sharti la kuteuliwa kwa Khilafah, na ni sharti la kuendelea kwake kutokana na ujumla wa matini, na kupotea kwake kunamaanisha kupotea kwa kuendelea kwake; hivyo ni haramu kwa mtu kubaki katika nafasi yake. Hii ndiyo dalili ya aya “a” ya kifungu hiki.

“Never will succeed such a nation that makes a woman their leader” (reported by Al-Bukhari from Abu Bakrah), his words included the ruling, so as long as the person is a leader, he could not be a woman; so if a man who was a ruler became a woman, due to any reason, then he would have lost this condition and it would be obligatory to remove him immediately. In the same manner, when Allah (swt) said. “O you who have believed, obey Allah and obey the Messenger (pbuh) and those in authority among you.” (TMQ 4:59), His (swt) words “Among you” next to “those in authority” clearly means that the person of authority must be an adherent of Islam as long as he is a person of authority. So if the person of authority became someone not from amongst us, in other words, became a disbeliever, then this characteristic which the Quran stipulated for the person of authority would be lost - the loss of the condition of being Muslim - at which point he becomes removed from this position of authority since it is not correct for him to be a person of authority while he is not from amongst us, in other words, not a Muslim. And the same applies to all the texts which have been related in regards to the conditions of the Khalifah; they are comprehensive texts which encompass the perpetual characteristics that are necessary for the one described, which indicates that they are conditions of continuation and not simply conditions for taking the position alone. Based upon that, the conditions for the contracting of the Khilafah are also the conditions for removing him, since their presence is a condition for the contracting of the Khilafah, and a condition for its continuation due to the generality of the text, and their loss means the loss of its continuation, and so it is prohibited for the person to remain in their position. This is the proof for paragraph “a” of the article.

Dalili yake ni kwamba mkataba wa Ukhalifa unahusu utekelezaji wa majukumu yake; hivyo, akiwa hawezi kutekeleza yale aliyopewa mkataba wa kuyatekeleza, inakuwa ni wajibu kumwondoa kwa kuwa amekuwa kama aliye kweli hayupo. Zaidi ya hayo, kutokana na kutoweza kwake kutekeleza vitendo vilivyokabidhiwa kwake kama Khalifah, masuala ya Dini na maslahi ya Waislamu yangesimama, na hii ni uovu ambao lazima uondolewe, na haiwezekani kuuondoa isipokuwa kwa kumwondoa yeye ili apewe mwingine badala yake. Kumwondoa yeye katika hali hii kunakuwa jambo la lazima. Inapaswa kujulikana kwamba hili halihusiani na sababu maalum; bali chochote kinachompata na kumfanya ashindwe kutekeleza vitendo vyake kinalazimu kumwondoa. Ikiwa hakimfanyi ashindwe, basi hatoondolewa. Kwa sababu hiyo, haiwezi kusemwa kwamba kupoteza viungo vya mwili wake kunalazimu kuondolewa au la; vivyo hivyo, haiwezi kusemwa kwamba akipatwa na ugonjwa fulani, hilo linalazimu kuondolewa au la. Hii ni kwa sababu hakuna dalili yoyote ya maandiko kuhusu jambo hili kabisa; bali kanuni ya Shari'ah ni kwamba yule asiyeweza kutekeleza vitendo ambavyo amekabidhiwa, hilo linalazimu kumwondoa, bila kujali sababu ya kutoweza huku. Hili si la Khalifah peke yake, bali ni la jumla na linamhusu kila aliyekabidhiwa kitendo fulani, iwe amewekwa kama mtawala kama gavana, au kama mfanyakazi kama msimamizi wa idara; kutoweza kwake kunalazimu kumwondoa.

As for paragraph “b”, its evidence is that the contract of the Khilafah is over the execution of its duties; so if he becomes incapable to execute what he was contracted upon, it becomes obligatory to remove him since he has become like one who in reality is not there. Additionally, due to his inability to execute the actions which are commissioned to him as Khalifah, the issues of the Deen and the interests of the Muslims would be suspended, and this is an evil that must be removed, and it cannot be removed except by his removal so as to be replaced by someone else. His removal in this situation would become mandatory. It should be known that this is not linked to a specific reason; rather anything which afflicted him leading to his incapacity in executing his actions necessitates his removal. If it does not make him incapable, then he is not removed, and for this reason it cannot be said that losing limbs from his body necessitates removal or not, in the same way, it cannot be said that if he is afflicted by a specific illness, it necessitates his removal or not. This is since there is no text regarding this at all; rather the Shari’ah rule is that the one incapable of executing the actions which they have been commissioned for necessitates his removal, whatever the reason for this incapacity. This is not specific for the Khalifah, rather it is general and applies to everyone who is commissioned to an action, irrespective of whether he was appointed as a ruler such as a governor or as an employee such as a department manager; his incapacity necessitates his removal.

Uthibitisho wa aya "c" ni sawa na uthibitisho wa aya "b". Hii ni kwa sababu kutoweza kutekeleza vitendo ambavyo amepewa kama Khalifah kuna aina mbili: kutoweza kwa maana halisi (literal incapacity) na kutoweza kwa mujibu wa sheria (legal incapacity). Kutoweza kwa maana halisi ni pale ambapo hana uwezo wa kimwili, yaani kupoteza uwezo wa kimwili wa kutekeleza vitendo, na hiki ndicho kilichojadiliwa katika aya "b". Kutoweza kwa mujibu wa sheria ni pale ambapo ana uwezo wa kimwili wa kutekeleza vitendo, lakini hawezi kutenda kwa hiari yake ili kuchukua vitendo hivyo. Kwa hiyo hukumu ya kutoweza kwa maana halisi inamhusu, kwa kuwa hawezi kutekeleza vitendo alivyopewa na yeye mwenyewe, kutokana na kutokuwa na uwezo wa kutenda kwa hiari yake katika mambo, na hivyo anakuwa kama aliyepo mbali; kwa sababu hiyo, ni lazima amuondoe. Hili lina hali mbili: ya kwanza ni kufungwa, na ya pili ni kushindwa kwa nguvu.

The proof for paragraph “c” is the same as the proof for paragraph “b”. That is because the incapacity to execute the actions that have been commissioned to him as the Khalifah is of two types: literal incapacity and legal incapacity. Literal incapacity is when he is physically incapable, in other words, the loss of the physical capability to execute the actions, and this is what was discussed in paragraph “b”. Legal incapacity is when he is physically able to execute the actions, but he is incapable of freely acting to undertake the actions, and so the rule of literal incapacity would apply to him, since he is unable to undertake the execution of the actions which have been commissioned to him by himself, due to his incapability of freely acting in the affairs by himself, and so he becomes like the one who is absent; for this reason, it is necessary to remove him. This has two situations: the first is being confined, and the second is being overpowered.

Kuhusu hali ya kufungwa, ni pale mmoja wa wasaidizi wake anapompata na kumdhibiti kikamilifu, akichukua udhibiti wote wa utekelezaji wa mambo huku akimzuia asishughulikie mambo hayo. Anayedhibiti ndiye anayeshughulikia nafasi ya Ukhalifa, kwa hivyo Khalifa katika hali hii anachukuliwa kama aliyefungwa na aliyezuiwa kusema kwa uhuru. Kwa kuwa mkataba wa Ukhalifa unamtegemea mtu wa Khalifa mwenyewe, na kwa hivyo ni wajibu kumshughulikia Khalifa binafsi, kufungwa huku juu yake au udhibiti kamili wa wasaidizi wake kunamaanisha kwamba amepoteza uwezo wa kutekeleza majukumu aliyokabidhiwa; kwa hiyo amekuwa kama aliyeko mbali na lazima aondolewe. Hata hivyo, hali hii itapimwa: ikiwa kulikuwa na matumaini kwamba ushawishi wa aliyemdhibiti Khalifa unaweza kuondolewa na kwamba kufungwa kwake kunaweza kuvunjwa, basi kuondolewa kwake kunacheleweshwa; ikiwa kufungwa hakuvunjwi, basi anaondolewa.

As for the situation of confinement, it is when someone from his assistants takes control over him, and takes full control of implementing the issues while preventing him from dealing with them, and the one in control is the one who deals with the position of the Khilafah, and so the Khalifah in this situation is considered to be like the one who is confined and is prevented from freely speaking. Since the contract of the Khilafah only proceeds upon the person of the Khalifah, and ,therefore, it is obligatory to attend to the Khilafah himself, this confinement over him or the full control of his assistants means that he has lost the ability to execute the actions that have been commissioned to him; accordingly, he has become like the one who is absent and must be removed. However, this situation will be evaluated; if there was some hope that the influence of the one who took control over the Khalifah could be removed and that his confinement could be broken, then his removal is delayed; if the confinement is not broken, then he is removed.

Kuhusu hali ya kushindwa, kama vile pale anapokuwa mfungwa mikononi mwa adui mwenye nguvu na hawezi kujikomboa kutoka kwao, basi anazuiwa kutekeleza mkataba wa uongozi aliopewa kutokana na kutoweza kusimamia mambo ya Waislamu. Hili linatumika iwe adui huyo ni miongoni mwa makafiri au Waislamu waasi. Katika hali hii, ni wajibu kwa Ummah wote kumwokoa, ama kwa kupigana vita au kulipa fidia, na ikiwa hakuna matumaini ya hilo kutokea, basi ikiwa alikuwa mfungwa mikononi mwa makafiri, ataondolewa mara moja. Ikiwa, hata hivyo, alikuwa mfungwa wa waasi, hali yake itatathminiwa: ikiwa waasi hao walikuwa na Imamu, na wakakata tamaa ya kumrejesha Khalifah, basi wakati huo ataondolewa, na ikiwa hawakuwa na Imamu, basi atachukuliwa kama yule aliye katika hali ya kufungwa, yaani, watasubiri kwa muda, na ikiwa kifungo chake hakikuisha, ataondolewa.

As for the situation of being overpowered, such as when he becomes a prisoner in the hand of the overpowering enemy and is unable to liberate himself from them, then he is prevented from the contract of the leadership given to him due to his incapability of looking into the affairs of the Muslims. This is the case whether the enemy was from amongst the disbelievers or rebellious Muslims. In this situation, it is obligatory upon all the Ummah to save him either through fighting or paying a ransom, and if there was no hope of this happening, then if he was a prisoner in the hands of the disbelievers, he would be removed immediately. If, however, he was a prisoner of the rebels, the situation would be evaluated; if they had an Imam, and they lost hope in recovering the Khalifah, then he would be removed at the time, and if they did not have an Imam, then he would be considered as the one who is in the situation of confinement, in other words, they would delay for a period, and if his imprisonment was not ended, he would be removed.

Hizi ni dalili za aya tatu za mwanzo na kwa jumla, ni dalili za masharti ya Ukhalifa. Hivyo hivyo, uwezo wa kutekeleza yale aliyopewa jukumu la kutekeleza ni sharti. Kwa hiyo, kukosa kwake uwezo wa kutekeleza yale aliyopewa jukumu la kutekeleza kunamaanisha kupoteza sharti hili. Hata hivyo, inapaswa kuzingatiwa kwamba kupoteza baadhi ya masharti haya kunamwondoa katika Ukhalifa, yaani kubatilisha mkataba papo hapo, na kupoteza baadhi yake hakumwondoi katika Ukhalifa lakini kunahitaji aondolewe. Hali tatu za kuritadi kutoka Uislamu, kuwa mwendawazimu kabisa, na kuwa mfungwa wa kimwili mikononi mwa makafiri bila matumaini ya kumwachia huru, zinamwondoa katika Ukhalifa, naye amejiondoa mwenyewe papo hapo hata kama kuondolewa kwake hakukuamuriwa. Kwa hiyo, ina maana kwamba si wajibu kumtii, maagizo yake hayatekelezwi, na mkataba wa Ukhalifa naye unabatilishwa.

These are the proofs for the three paragraphs and in totality, they are the proofs for the conditions of the Khilafah. So, in the same manner, the ability to carry out what has been commissioned to him is a condition. Thus, his incapacity to carry out what he has been commissioned to do entails the loss of this condition. However, it should be noticed that the loss of some of these conditions remove him from the Khilafah, in other words, annul the contract instantly, and the loss of some of them does not remove him from the Khilafah but would mandate his removal. The three situations of apostasy from Islam, being completely mad and becoming a physical prisoner in the hands of the disbelievers with no hope of releasing him, remove him from the Khilafah and he has deposed himself immediately even if his removal was not ruled upon. Therefore, it would mean that it is not obligatory to obey him, and his orders are not implemented and the contract of the Khilafah with him is annulled.

Kuhusu iwapo haki yake ya uadilifu itaharibiwa kwa kuonekana kwa dhambi iliyo wazi, au kwa kubadilisha jinsia yake kuwa ya kike au kuwa mtu ambaye jinsia yake haijulikani wazi, au iwapo atapatwa na wazimu wa muda, au iwapo atakuwa hawezi kabisa kutekeleza Ukhalifa, au iwapo atafungiwa kwa kuathiriwa na mtu mmoja au kundi moja miongoni mwa washauri wake wanaochukua udhibiti kamili wa kutekeleza mambo, au iwapo atakuwa mfungwa wa kimwili kwa matumaini ya kuweza kuachiwa huru, au iwapo ataangukia chini ya ushawishi wa makafiri wanaomdhibiti; katika hali hizi saba, ni wajibu kumwondoa, lakini hawezi kuondolewa isipokuwa kwa hukumu ya qadhi. Katika hali zote hizi saba, ni wajibu kumtii na kutekeleza amri zake mpaka itolewe amri ya kumwondoa; hii ni kwa sababu hakuna hali yoyote kati ya hizi inayobatilisha mkataba wa Ukhalifa moja kwa moja, bali inategemea hukumu ya qadhi. Tofauti kati ya sharti ambalo likipotea humwondoa kutoka Ukhalifa, na sharti ambalo likipotea haliondoi Ukhalifa bali humfanya astahili kuondolewa, ni kwamba sharti ambalo upotevu wake unafanya mkataba kuwa batili tangu mwanzo na katika hali yake, kwa maana kwamba linarejea katika mkataba au ni moja ya nguzo zake, basi mkataba utakuwa batili katika kesi hii, kwa sababu kama lisingekuwepo wakati wa kufanyika kwa mkataba wa Ukhalifa, mkataba ungekuwa batili na haungefungwa. Iwapo litatokea wakati wa kipindi cha Ukhalifa, mkataba utakuwa batili na utafutika pia. Hili hutokea kwa mashariti kama sharti la Uislamu, akili timamu, na uwezo wa kutekeleza vitendo kwa mtu binafsi. Kuhusu masharti ambayo kukosekana kwake hakubatilishi mkataba, bali msingi wake unabaki halali, lakini unauharibu kwa upande wa sifa zake, kwa kuwa hauhusiani na mkataba wenyewe wala na nguzo yoyote ya mkataba, bali unahusiana na sifa iliyoambatana nao. Katika hali hii, mkataba hautoweza kubatilika bali unakuwa si kamili. Hivyo, ikiwa masharti haya yote hayakuwepo wakati wa kufanya mkataba wa Ukhalifa, Ukhalifa unaanzishwa lakini ni usio kamili, na kuondolewa kwake kutategemea hukumu ya kadhi. Vivyo hivyo, ikiwa yatatokea wakati wa kipindi cha Ukhalifa, basi mkataba utakuwa si kamili, lakini hautajibatilisha wenyewe. Bali kuondolewa kwake kutategemea hukumu ya kadhi. Mfano wa hili ni sharti la kuwa mwanaume, mwadilifu na mengine yanayofanana nayo. Kutokana na maelezo haya, tofauti kati ya mabadiliko ya sharti la Khalifa yanayomtoa katika Ukhalifa, na mabadiliko ya sharti yasiyomtoa katika Ukhalifa bali yanamfanya astahili kuondolewa, imejulikana.

As for if his just character is damaged by the appearance of clear sin, or changing his sex to female or someone whose gender is not clear, or if he became afflicted by temporary madness, or he became literally incapable of carrying out the Khilafah, or he is confined through being influenced by an individual or group from his advisors who take full control of executing the affairs, or he becomes a physical prisoner with the hope of being able to be liberated, or he falls under the influence of the disbelievers who control him; in these seven circumstances, it is obligatory for him to be removed, however, he is not removed except by a judge’s verdict. In all of these seven circumstances, it is obligatory to obey him and execute his orders until the order to remove him is issued; this is because none of these situations results in the automatic annulment of the contract of the Khilafah but rather relies upon the verdict of a judge. The difference between the conditions which if lost result in his removal from the Khilafah and those conditions whose loss does not remove him from the Khilafah but rather mean that he is deserving of being removed, is that those conditions whose loss makes the contract invalid from its origin and quality, in that they return to the contract or are one of its pillars, then the contract would be invalid in this case since if they were not present at the time of the contracting of the Khilafah, then the contract would be invalid and would not have been concluded. If they appear during the period of the Khilafah, the contract would be invalid, and would be void as well. This would occur with conditions such as the condition of Islam, sanity and the capability to carry out the actions individually. As for the conditions whose loss does not make the contract invalid, but rather its basis remains legitimate, but it makes it invalid from its properties, since it does not return to the contract itself, nor to one of its pillars, but rather to a property attached to it. In this case, the contract is not invalid but rather is imperfect. So if all these conditions were not present at the time of contracting the Khilafah, the Khilafah is contracted but it would be imperfect and its annulment would rely upon the verdict of a judge. In the same manner, if they appear during the period of the Khilafah, then the contract would become imperfect, but it would not void itself. Rather, its annulment would rely upon the verdict of a judge. Examples of this would be like the condition of being male, just and whatever is similar. It is from this explanation, that the difference between the changing of the condition of the Khalifah which removes him from the Khilafah, and the changing of condition which does not remove him from the Khilafah but rather makes him deserving of being removed has been arrived at.