Mfumo wa kumteua mrithi wa kiti cha ufalme kwa ajili ya kutawala unachukuliwa kuwa ni "Munkar" (tendo ovu) katika mfumo wa utawala wa Kiislamu, na unapingana kabisa na Uislamu. Hii ni kwa sababu mamlaka ni ya Ummah na si ya Khaleefah. Ikiwa Khaleefah anawakilisha Ummah katika mamlaka, ambayo daima ni yake, vipi angeweza kuyapa mamlaka haya mtu mwingine? Kile Abu Bakr alichofanya kwa 'Umar hakikuwa kumteua kama mrithi wa kiti cha ufalme, bali kilikuwa ni uchaguzi tu uliofanywa na Ummah wakati wa uhai wa Khaleefah, kisha Bay'ah ikafanyika baada ya kifo chake.

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.

Licha ya haya yote, Abu Bakr alichukua tahadhari kubwa katika hotuba yake kuweka wazi kwamba haikuwa urithi wa madaraka; hivyo akaifanya kutegemea ridhaa ya watu. Alipokuwa ameshaamua ni nani angemteua, aliwaendea watu na kusema: "Je, mnakubali yule ninayemteua kwenu? Kwa hakika, naapa kwa Allah (SWT), sijaacha juhudi yoyote, wala sijamchagua jamaa yangu." Kwa msingi huo huo, 'Umar alimteua mwanawe 'Abdullah pamoja na "Sita" ambao aliwaona kuwa na haki ya kuchagua Khalifa, na akaweka sharti kwamba mwanawe hatakuwa na sauti yoyote katika suala la Ukhalifa, bali angetoa maoni yake tu. Kwa njia hii alihakikisha kwamba hakuna shaka hata kidogo kwamba hilo halikuwa uteuzi wa mrithi wa kiti cha utawala. Hili lilikuwa kinyume na alichofanya Mu'awiya alipomteua mwanawe Yazeed, jambo linaloipinga mfumo wa Kiislamu. Sababu zilizomsukuma Mu'awiya kuanzisha jambo hili baya (Munkar) zilikuwa:

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. Alikuwa akielewa uongozi wa dola kama ufalme wa kifalme na si Khilafah. Hili lilidhihirika wazi katika hotuba yake kwa watu wa Al-Kufa mara tu amani ilipopatikana. Alisema: "Enyi watu wa Al-Kufa! Je, mnadhani nilipigana nanyi kwa ajili ya sala, Zakat na Hijja, ilhali nilikuwa najua tangu mwanzo kwamba nyinyi mnasali, mnatoa Zakat na mnafanya Hijja? Hapana, nilipigana nanyi kwa kuwa nilitaka kuwatawala nyinyi na shingo zenu; na Allah amenipa hilo ingawa mlilichukia. Tambueni, mali yoyote na damu yoyote iliyomwagika katika Fitna hii itaachwa bila kulipizwa, na kila sharti nililokubali (kabla ya amani kupatikana) liko chini ya miguu yangu miwili (yaani halina thamani)." Ibn Abi Shaybah pia alisimulia katika kitabu chake (Musannaf) kwa njia ya Said bin Suwaid, akisema: Mu'awiyah alituswalisha Ijumaa huko Nakheelah, kisha akatupa khutba (mawaidha)... Al-Bukhari pia alisimulia hili katika Tarikh Kubra.

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.

Angalia jinsi anavyokiri kwamba anapingana na Uislamu. Pia alikiri kwamba alipigana na watu ili kuwatawala na kuwatawala shingo zao. Zaidi ya hayo, alienda mbali hadi kwenye jambo lenye kuudhi na kubwa zaidi, kwa kuwaambia watu kwamba kila sharti alilokubaliana nao liko chini ya miguu yake miwili. Ilhali Allah (SWT) anasema:

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:

"Timizeni viapo vyenu, kwani hakika mtaulizwa kuhusu viapo hivyo." [TMQ Al-Isra’: 34]

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

Kutokana na kauli hii, unaweza kuona kwamba Yeye anatangaza kwamba hafuati Uislamu. Namna Yazid alivyochaguliwa inaonyesha wazi kwamba Yeye alikusudia kwa makusudi kupinga Uislamu, ili amfanye kuwa mrithi wa kiti cha ufalme kulingana na uelewa wake mwenyewe. Hii ni kwa sababu alitafuta maoni ya watu wote, lakini hakuna aliyekubaliana naye. Alitumia fedha, na bado hakuna aliyeitikia isipokuwa wale ambao hawana nafasi katika jamii wala hawana heshima mbele ya Waislamu. Kisha akageukia upanga. Wanahistoria kama Ibn Kathir na Ibn al-Athir wameeleza kwamba baada ya magavana wake kushindwa kumchukulia Yazid kiapo cha utii huko Hijaz, Mu'awiya alikwenda huko mwenyewe akiwa ameambatana na jeshi na amebeba fedha nyingi. Aliwaita watu mashuhuri na kuwaambia: "Mnajua mwenendo wangu kwenu na uhusiano wangu wa kifamilia nanyi. Yazid ni ndugu yenu na binamu yenu. Nilitaka mmpendekeze Yazid kwa ukhalifa, ili nyinyi ndio mtakaoondoa na kuteua, mtakaoweka watu katika mamlaka na kukusanya na kugawa mali." 'Abdullah ibn al-Zubayr akamjibu kwamba ama achague alichokifanya Mtume wa Allah ﷺ, alipokataa kumteua mtu yeyote, au alichokifanya Abu Bakr, au alichokifanya 'Umar. Mu'awiya alikasirika, kisha akawauliza wengine waliobaki, nao wakajibu kama alivyojibu Ibnu al-Zubayr. Hapo Mu'awiya akasema: "Mmeonywa! Nitasema neno, nami naapa kwa Allah kwamba yeyote miongoni mwenu atakayenijibu kwa neno lolote katika tukio hilo, Yeye hatasema neno jingine kabla upanga haujafika shingoni mwake. Basi kila mtu ajihifadhi nafsi yake tu." Kisha akamwamuru mkuu wa walinzi wake kuweka watu wawili nyuma ya kila mtu mashuhuri wa Hijaz na kila mpinzani, kwa maagizo kwamba ikiwa yeyote kati yao atamjibu kwa kukubali au kupinga, wampige shingo kwa panga zao.

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.

Hivyo, Mu'awiya alitekeleza mpango wake wa kumteua mwanawe Yazeed.

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

Msingi ambao Mu’awiya alioutegemea katika kumteua mwanawe Yazeed kuwa mrithi wake unapingana na Uislamu. ‘Umar aliufafanua kwa kusema: “Ikiwa mtu atampa mamlaka mtu fulani kwa sababu ya uhusiano au urafiki baina yao, ilhali miongoni mwa Waislamu wapo watu wenye sifa bora kuliko yeye, basi amemsaliti Allah, Mtume Wake na waumini.” 2. Mu’awiya aliyapotosha maandiko ya Shari’ah na kuyafasiri vibaya. Uislamu umeiacha haki ya kumchagua Khalifa mikononi mwa Waislamu. Mjumbe wa Allah ﷺ alifanya hivyo, akaliachia jambo hilo Waislamu wamchague anayefaa zaidi kuendesha mambo yao. Hata hivyo, Mu’awiya alitumia vibaya utekelezaji wa Bay’ah kwa kufanya utawala baada yake uwe kwa mwanawe Yazeed, kama Wabyzantine na Wasasani walivyokuwa wakifanya. Hivyo alitumia hila kwa kuchukua Bay’ah kwa ajili ya Yazeed akiwa bado hai.

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. Mtindo wa Mu'awiya wa Ijtihad katika mambo ya kisiasa ulikuwa ukitegemea maslahi. Kwa hiyo, alizifanya sheria za Shari'ah zilingane na hali halisi iliyopo, wala hakuzitibu; hivyo alizitafsiri kanuni ili ziendane na suala hilo. Alipaswa kufuata mbinu ya Kiislamu ya Ijtihad kwa kufanya Kitabu cha Allah (SWT) na Sunnah ya Mtume wake (ﷺ) kuwa msingi wa Ijtihad yake, wala si kuchukua maslahi ya kimwili kuwa msingi. Alipaswa kuzitumia sheria za Kiislamu kutatua matatizo ya zama zake, wala si kuyachukua matatizo ya zama zake ili kuzitibu sheria za Kiislamu, kwa kuzipotosha, kuzibadilisha na kuzikiuka sheria hizi.

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.

Inafaa kutaja kwamba kumteua mwana kuwa mrithi wa kiti cha ufalme hakumfanyi mwana huyo kuwa Khalifa baada ya baba yake. Badala yake, alipewa uongozi kwa Bay'ah mpya inayochukuliwa kutoka kwa watu, kama mkataba na utii, baada ya kifo cha Khalifa aliyetangulia. Hata hivyo, utekelezaji wa Bay'ah wakati mwingine ulifanywa vibaya. Hivyo, badala ya kuchukuliwa kwa hiari, ilichukuliwa kwa nguvu. Vyovyote vile, Bay'ah ilikuwa, wakati wote, ndiyo njia ya kumteua Khalifa wakati wa uhai wa Dola ya Kiislamu. Hivyo basi, Khilafah ilimfikia kwa Bay'ah, na si kwa urithi wa kurithishwa au kwa kurithi madaraka.

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.