Tsarin nada wani yarima mai jiran gado domin mulki ana ɗaukarsa a matsayin "Munkar" (aiki mara kyau) a tsarin mulkin Musulunci, kuma ya saɓa wa Musulunci gaba ɗaya. Wannan saboda iko na Ummah ne, ba na Khaleefah ba. Idan Khaleefah yana wakiltar Ummah a cikin iko, wanda koyaushe yana nata ne, ta yaya zai ba wani wannan iko? Abin da Abu Bakr ya yi wa 'Umar ba nada shi yarima mai jiran gado ba ne, sai dai zaɓi da Ummah ta yi a lokacin rayuwar Khaleefah, sannan aka yi Bay'ah bayan mutuwarsa.

The system of appointing a crown prince for ruling is considered to be a “Munkar” (evil act) in the Islamic ruling system and it contradicts Islam completely. This is because the authority belongs to the Ummah and not to the Khaleefah. If the Khaleefah represents the Ummah in authority, which remains always hers, how could He give this authority to someone else? What Abu Bakr did for ‘Umar was not to appoint him as a crown prince, but merely a selection by the Ummah during the lifetime of the Khaleefah, and then the Bay’ah took place after his death.

Duk da haka, Abu Bakr ya yi matuƙar taka-tsantsan a jawabinsa don ya bayyana a fili cewa ba gado ba ne; saboda haka ya sanya shi ya dogara ga yardar mutane. Ya yi jawabi ga mutane da zarar ya kammala shawara a kan wanda zai zaɓa, ya ce: "Kun karɓi wanda na zaɓa muku? Domin na rantse da Allah (SWT) ban bar wani ƙoƙari ba, kuma ban zaɓi wani daga danginsa ba." Bisa irin wannan tsari ne, 'Umar ya zaɓi ɗansa 'Abdullah cikin "Shida" waɗanda ya ɗauka suna da haƙƙin zaɓen Khaleefah, kuma ya sharɗanta cewa ɗansa ba zai da wata murya a al'amarin Khilafah ba kwata-kwata, sai dai zai bayyana ra'ayinsa kawai, don tabbatar da cewa babu wani shakka ko kaɗan cewa ba naɗin yarima mai jiran gado ba ne. Wannan ya saɓa wa abin da Mu'awiya ya yi ta hanyar naɗa ɗansa Yazeed, wanda ya saɓa wa tsarin Musulunci. Dalilan da suka sa Mu'awiya ya ƙirƙiro wannan "Munkar" su ne:

Despite all this, Abu Bakr took a great deal of care in his speech to make it clear that it was not a succession; so He made it dependant on the people’s consent. He addressed the people once his mind was made up about who was going to nominate and He said: “Do you accept the one I designate for you? For by Allah (swt) have not spared any effort and I have not chosen a relative.” On this same basis, ‘Umar nominated his son ‘Abdullah with the “Six” whom He considered to have the right of selecting a Khaleefah, and stipulated that his son would not have a say in the matter (of Khilafah) whatsoever, but would merely voice his opinion, thus making sure that there was not the slightest doubt that it was not an appointment of a crown prince. This was contrary to what Mu’awiya did by appointing his son Yazeed that contradicts the Islamic system. The reasons that led Mu’awiya to innovate this “Munkar” were:

1. Ya kasance yana fahimtar shugabancin jiha a matsayin sarauta ba Khilafah ba. Wannan ya bayyana a fili a cikin jawabinsa ga mutanen Al-Kufa bayan an kafa zaman lafiya. Ya ce: “Ya ku mutanen Al-Kufa! Kuna ganin na yaƙe ku ne saboda sallah, da Zakka, da Hajji, alhali na san tun farko kuna yin sallah, kuna bayar da Zakka, kuna yin Hajji? A’a, na yaƙe ku ne saboda ina so in mallake ku da wuyoyinku; Allah kuma ya ba ni haka, duk da cewa kun ƙi hakan. Ku sani, duk dukiya da jini da suka zubar a cikin wannan Fitina ba za a yi ramako a kansu ba, kuma duk sharuɗɗan da na karɓa (kafin a kai ga zaman lafiya) suna ƙarƙashin ƙafafuna biyu (watau ba su da wata daraja).” Ibn Abi Shaibah ya kuma ruwaito a littafinsa (Al-Musannaf) ta hanyar Sa’id bin Suwaid, ya ce: Mu’awiyah ya yi mana sallar Juma’a a Al-Nakhilah, sannan ya yi mana khuɗbah (wa’azi)… Al-Bukhari ma ya ruwaito wannan a cikin Tarihi Mai Girma.

1. He used to understand the state leadership as monarchy and not Khilafah. This was clearly demonstrated in his speech to the people of Al-Kufa once peace was established. He said: “O people of Al-Kufa! Do you think I fought you over the prayer, Zakat and Hajj, when I knew all along that you do pray, give the Zakat and perform the Hajj? No, I fought against you because I wanted to preside over you and over your necks; and Allah has given me that though you disliked it. Beware, any money and blood which has flowed in this Fitna will go unavenged, and every condition I accepted (before peace was reached) is under my two feet (i.e. have no value).” Ibn Aby Sheebah also narrated in his book (Musannaf) from the way of Said bin Suwaid, He said: Mu’awiyah prayed the juma’ah for us in the nakheelah, and then He gave us khutbah (preach)… Al-Bukhari also narrated this in the Great History.

Ku duba shi lokacin da ya yarda cewa yana saɓa wa Musulunci. Ya kuma yarda cewa ya yi yaƙi da mutane don ya mallake su da wuyansu. Ya wuce haka zuwa abin da ya fi zargi da munana, ta hanyar faɗa wa mutane cewa kowane sharadi da ya amince da shi ya kasance ƙarƙashin ƙafafunsa biyu. Alhali kuwa Allah (SWT) yana cewa:

Look at him when He admits that He contradicts Islam. He also admitted that He fought people to preside over them and over their necks. He goes beyond this to that which is more offensive and grevious by saying to the people that every condition He agreed to had come under his two feet. Whereas Allah (swt) says:

"Ku cika alkawuranku, lalle ku ne ake tambayar ku game da su." [TMQ Al-Isra’: 34]

“Fulfill your oaths, verily you are responsible for them.” [TMQ Al-Isra’: 34]

Daga wannan magana, za ka ga cewa Shi Kansa ya bayyana cewa bai bin Musulunci ba. Yadda aka zaɓi Yazid ma a sarari yake nuna cewa da gangan Shi ya nufi ya saɓa wa Musulunci, don ya mai da shi yariman sarauta bisa ga fahimtarsa. Wannan saboda ya nemi ra'ayin dukkan mutane, amma babu wanda ya yarda da shi. Ya yi amfani da kuɗi, amma har yanzu babu wanda ya amsa sai waɗanda ba su da matsayi a cikin al'umma kuma ba su da daraja a idon Musulmai. Sannan ya koma ga takobi. Malaman tarihi irin su Ibn Kathir da Ibn al-Athir sun ruwaito cewa bayan gwamnoninsa sun kasa karɓar mubaya'a ga Yazid a Hijaz, Mu'awiya ya je can da kansa tare da sojoji ɗauke da kuɗi. Ya kira manyan mutane ya ce musu: "Kun san halina a kanku da kuma dangantakata da ku. Yazid ɗan'uwanku ne kuma ɗan uwanku ne. Ina so ku gabatar da Yazid don Khilafah, domin ku ne za ku cire da naɗawa, ku sa mutane a kan mukamai, ku tara kuma ku raba kuɗaɗen." Abdullahi ɗan Zubair ya amsa masa cewa ya zaɓi abin da Manzon Allah ﷺ ya yi, lokacin da bai naɗa kowa ba, ko abin da Abu Bakr ya yi, ko abin da Umar ya yi? Mu'awiya ya yi fushi, ya tambayi sauran mutane, amsarsu kuwa ta yi daidai da ta Ibnul-Zubair. Bisa haka Mu'awiya ya ce: "An yi muku gargaɗi! Zan faɗi wata magana, kuma na rantse da Allah cewa idan duk wanda ya amsa mini da wata kalma a wannan lokaci, ba zai sake furta wata kalma ba kafin takobi ya kai wuyansa. Don haka kowane mutum ya kare kansa kawai." Sannan ya umarci shugaban masu tsaronsa ya sanya mutum biyu a bayan kowane babban mutum na Hijaz da kowane mai adawa, da umarnin cewa idan wani daga cikinsu ya amsa masa da yarda ko kin amincewa, su sare masa wuya da takobinsu.

From this statement, you can see that He declares that He does not abide by Islam. The manner by which Yazid was elected even clearly demonstrates that He deliberately intended to contradict Islam, for the sake of making him the crown prince according to his own understanding. This is because He sought the opinion of all the people, but nobody agreed with him. He used money, and still nobody responded except those who had no place in society and carry no weight in the sight of the Muslims. Then He resorted to the sword. Historians like Ibn Kathir and Ibn al-Athir narrated that after his Wulah (governers) failed to take the Bay’ah to Yazid in Hijaz, Mu’awiya went there himself accompanied by the army and loaded with money. He summoned the prominent figures and said to them: “You have known my conduct towards you and my familial ties with you, Yazid is your brother and your cousin. I wanted you to propose Yazid for the Khilafah, so that you would be the ones who remove and appoint, who put people in authority and collect and distribute the funds. ‘Abdullah ibn Al-Zubayr replied to him that He should either choose what the Messenger of Allah (pbuh) did, when He (pbuh) did not designate anyone, or what Abu Bakr did, or what ‘Umar did? Mu’awiya became angry and He asked the rest of the people, and their reply was the same as Ibnul-Zubayr. Upon this Mu’awiya said: “You have been warned! I am going to speak a word, and I swear by Allah that if any of you replied to me by uttering a word on that occasion, He would not utter another word before the sword had reached his neck. So every man has only to spare himself.” Then He ordered the chief of his guards to place two men behind every prominent person of Hijaz and every opponent, with the instructions that if any of them answered him back with agreement or disagreement, to strike his neck with their swords.

Don haka, Mu'awiya ya aiwatar da shirinsa na naɗa ɗansa Yazeed.

Thus, Mu’awiya executed his plan in appointing his son Yazeed.

Tushen da Mu'awiya ya dogara da shi wajen nada ɗansa Yazeed a matsayin wanda zai gaje shi ya saɓa wa Musulunci. ʿUmar ya bayyana haka da cewa: "Idan mutum ya ba wani iko saboda dangantaka ko abota tsakaninsu alhali akwai a cikin Musulmai mutane da suka fi shi cancanta, to ya ci amanar Allah, da Manzonsa, da muminai." 2. Mu'awiya ya murɗe nassosin Shari'a ya kuma fassara su ba daidai ba. Musulunci ya bar haƙƙin zaɓen Khalifa a hannun Musulmai. Manzon Allah ﷺ ya yi haka, ya bar al'amarin ga Musulmai su zaɓi wanda ya fi dacewa ya tafiyar da al'amuransu. Sai dai Mu'awiya ya yi amfani da Bay'ah ba daidai ba, ta hanyar mayar da mulki bayansa ga ɗansa Yazeed kamar yadda Romawa da Farisawa suke yi, don haka ya yi amfani da dabaru wajen karɓar Bay'ah ga Yazeed a lokacin rayuwarsa.

The basis upon which Mu’awiya depended on in appointing his son Yazeed after him contradicts Islam. ‘Umar described it by saying: “If a man gave authority to someone because of a relationship or a friendship between them while there were among the Muslims men better qualified than him, He would betray Allah, His Messenger and the believers.” 2. Mu’awiya manipulated the Shari’ah texts and misinterpreted them. Islam has left the right of choosing the Khaleefah in the hands of the Muslims. The Messenger of Allah (pbuh), did so, and He left the matter to the Muslims to choose who was best to run their affairs. However, Mu’awiya misapplied the implementation of the Bay’ah by making the ruling after him to his son Yazeed as the Byzantians and Sasans used to do, so He used tricks by taking the Bay’ah to Yazeed during his lifetime.

3. Hanyar ijtihadin Mu'awiya a al'amuran siyasa ta kasance tana dogara ne akan maslaha (amfani). Saboda haka, ya sanya dokokin Shari'ah su dace da halin da ake ciki, ba ya kuma kula da su yadda ya kamata ba, don haka ya fassara dokoki ta yadda za su dace da wannan matsala. Da ya bi hanyar ijtihadi ta Musulunci, da ya sanya Littafin Allah (SWT) da Sunnar Manzonsa (ﷺ) su ne tushen ijtihadinsa, ba ya kuma dauki amfanin duniya a matsayin tushe ba. Ya kamata ya yi amfani da dokokin Musulunci wajen warware matsalolin zamaninsa, ba ya kuma daukar matsalolin zamaninsa don yin wasa da dokokin Musulunci, ta hanyar murguda su, sauya su da keta su.

3. Mu’awiya’s method of Ijtihad in political matters used to be based on benefit. Therefore, He made the Shari’ah laws conform to the reality at hand and not to treat it, so He interpreted the rules to conform to that issuse. He should have followed the Islamic method of Ijtihad by making the Book of Allah (swt) and the Sunnah of His Messenger (pbuh) the basis for his Ijtihad and not taking the material benefit as a basis. He should have taken the Islamic laws to solve the problems of his time and not take the problems of his time to treat the Islamic laws, by twisting, changing and violating these laws.

Yana da kyau a ambata cewa nada ɗan a matsayin yarima mai jiran gado bai sa ɗan ya zama Khalifa bayan mahaifinsa ba. Maimakon haka, ana naɗa shi ta hanyar wata sabuwar Bai'ah da ake karɓa daga jama'a, a matsayin yarjejeniya da biyayya, bayan mutuwar Khalifan da ya gabata. Duk da haka, aiwatar da Bai'ah wani lokaci ana yin sa ba daidai ba. Saboda haka, maimakon a karɓe ta da yardar rai, sai a karɓe ta da ƙarfi. Ko da yake dai, Bai'ah ita ce hanyar naɗa Khalifa a kowane lokaci a lokacin rayuwar Dawlar Musulunci. Don haka, Khilafah na zuwa ga wanda aka naɗa ta hanyar Bai'ah, ba ta hanyar gado ko gadon mulki ba.

It is worth mentioning that appointing the son, as a crown prince did not make the son Khaleefah after his father. He was rather appointed by a new Bay’ah that is taken from the people, as a contrac and obedience, after the death of the previous Khaleefah. However, the implementation of the Bay’ah was sometimes done badly. So, instead of taking it by free will, it was taken by force. Anyhow, the Bay’ah was, at all times, the method of appointing the Khaleefah during the life of the Islamic State. Thus, the Khilafah was convened to him by the Bay’ah and not by hereditary transmission or succession to power.