在伊斯兰的统治制度中，指定王储以继承统治权被视为一种“munkar”（恶行），与伊斯兰教完全相悖。这是因为权力属于乌玛（穆斯林共同体），而不属于哈里发。哈里发代表乌玛行使权力，而这项权力始终属于乌玛，那么他怎能将这项权力交给他人呢？阿布·伯克尔为欧麦尔所做的，并非指定他为王储，而仅仅是在哈里发在世期间由乌玛所作的推举；之后，宣誓效忠（Bay'ah）是在哈里发去世后才进行的。

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.

尽管如此,艾布·伯克尔在讲话中极为谨慎,明确表示这并非传位,因此他使其取决于民众的同意。他拿定主意提名之人后,便向民众讲话:"你们是否接受我为你们指定的人?因为我以真主(swt)发誓,我已经尽力而为,也没有选择自己的亲属。"基于同样的原则,欧麦尔提名了他的儿子阿卜杜拉与"六人小组"一起,由他们拥有选择哈里发的权利,并规定他的儿子在哈里发的事务上毫无发言权,只能陈述自己的意见,从而确保不会有丝毫怀疑认为这是对王储的任命。这与穆阿维叶的做法相反,穆阿维叶任命其子叶齐德,这违背了伊斯兰制度。促使穆阿维叶创立这一"孟凯尔"(恶行)的原因有以下几点:

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. 他过去将国家的领导权理解为君主制，而不是哈里发制。这在和平建立之后他对库法人民的讲话中得到了明确的体现。他说："库法人啊！你们以为我与你们作战是为了礼拜、天课和朝觐吗？我知道你们确实礼拜、交天课、朝觐。不，我与你们作战，是因为我想要统治你们，统治你们的脖颈；而真主已将此赐予我，尽管你们并不喜欢。注意，在这场内乱中流淌的一切钱财和鲜血都将不被追究，而我在和平达成之前所接受的每一项条件，都在我的双脚之下（即毫无价值）。"伊本·艾卜·谢巴在其著作《穆萨奈夫》中，也通过赛义德·本·苏韦德的途径记载道：他说：穆阿维叶在纳赫莱为我们主持了主麻拜，然后向我们作了呼图白（讲道）……布哈里也在《大历史》中记载了此事。

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.

看看他承认自己与伊斯兰教相悖。他还承认自己曾为了统治民众、统治他们的脖颈而发动战争。更有甚者，他竟对民众说，他所同意的每一项条件都被他踩在脚下，这是更加冒犯、更加严重的行为。而安拉(SWT)说：

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:

“你们要履行你们的誓约，因为你们对誓约负有责任。” [TMQ Al-Isra’: 34]

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

由此可见,他宣称自己不遵守伊斯兰教。耶齐德被推选的方式更清楚地表明,他有意违背伊斯兰教,只为按照自己的理解使其成为王储。因为他征求了所有人的意见,却没有一个人赞同他。他用金钱收买,仍然无人响应,只有那些在社会中无足轻重、在穆斯林眼中没有分量的人才表态。于是他诉诸武力。伊本·凯西尔和伊本·阿西尔等历史学家记载,穆阿维叶的总督们在希贾兹未能让人向耶齐德宣誓效忠之后,穆阿维叶亲自前往,率军随行,并携带大量钱财。他召集当地显要人物,对他们说:“你们知道我对你们的态度,也知道我与你们的亲属关系。耶齐德是你们的兄弟和堂兄弟。我希望你们推举耶齐德为哈里发,这样你们就能罢免和任命官员,授予人以权力,并掌管和分配财政。”阿卜杜拉·本·祖拜尔回答他说,他应当在两者之中选择:要么效法安拉的使者ﷺ那样,未指定任何人为继承者;要么效法艾布·伯克尔或欧麦尔的做法。穆阿维叶勃然大怒,又去询问其余的人,他们的回答与伊本·祖拜尔相同。于是穆阿维叶说:“你们已经受到警告了!我要说一句话,我指安拉起誓,如果你们中有人在那个场合回应我一个字,他在我的剑落到他脖子上之前,都不能再说第二个字。所以每个人只需保全自己。”随后,他下令让他的卫队长在希贾兹每一位显要人物和每一位反对者身后安排两名男子,并指示:如果其中任何人对他表示同意或反对,他们就用剑砍下那人的脖子。

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.

因此,穆阿维叶实施了他的计划,任命其子叶济德为继承人。

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

穆阿维叶任命其子叶齐德为继承人的依据与伊斯兰教相悖。欧麦尔曾这样评述:“若有人因亲属关系或友谊而将权力授予某人,而穆斯林中却有比此人更有资格者,那么他便是背叛了安拉、祂的使者和信士们。” 2. 穆阿维叶歪曲并误解了沙里亚的经文。伊斯兰教将选举哈里发的权利交到穆斯林手中。安拉的使者ﷺ便是如此行事,他把此事留给穆斯林,由他们选出最适合管理其事务的人。然而,穆阿维叶却滥用了宣誓效忠(拜尔阿)的做法,效仿拜占庭人和波斯萨珊人的习惯,将身后的统治权交给其子叶齐德,并耍弄手段,在自己在世时就让人向叶齐德宣誓效忠。

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. 穆阿维叶在政治事务上的伊占德（Ijtihad，独立推理）方法，过去是以利益为基础的。因此，他使伊斯兰教法去迎合眼前的现实，而不是以教法来处理现实，于是他把经文的解释调整为符合该事件。他本应遵循伊斯兰的伊占德方法，以安拉（SWT）的经典和祂的使者（ﷺ）的逊奈作为其伊占德的依据，而不应把物质利益作为基础。他本应以伊斯兰教法来解决其时代的问题，而不是以其时代的问题去对待伊斯兰教法，通过扭曲、改变和违背这些法律。

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.

值得一提的是，立儿子为王储，并不会使这个儿子在父亲之后成为哈里发。他是通过另行进行的效忠宣誓（Bay’ah）而被任命的，这一宣誓是在前任哈里发去世之后，从民众那里取得的，作为一种契约和服从。然而，效忠宣誓的实施有时做得很糟糕：它并非出于自由意愿而取得，而是被强制取得。无论如何，在伊斯兰国家存在的整个时期，效忠宣誓始终是任命哈里发的方式。因此，哈里发之位是通过效忠宣誓授予他的，而不是通过世袭传承或权力继承。

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.