Manzon Allah ﷺ ya rasu ba tare da ya nada wani takamaiman mutum ya gaje shi a matsayin Khaleefah ba. Bayan Sahabbai (ra) sun taru suka yi shawara, sun yanke shawarar zaben Abu Bakr (ra) a matsayin Khaleefah. Dukkan Sahabbai (ra), ciki har da Ali (ra), sun yi wa Abu Bakr (ra) Bay'ah. Kafin ya mutu, Abu Bakr (ra) ya nada Umar bin Al-Khattab (ra) ya gaje shi, bayan ya tuntubi mutanen Madina. Umar (ra) ya zama Khaleefah; sai dai bayan an yi masa Bay'ah. A kan gadon mutuwarsa, Umar (ra) ya nada mutum shida, ya kuma ba da shawarar a zabi Khaleefah daga cikinsu.

The Messenger of Allah (saw) died without appointing a specific person to succeed him (saw) as a Khaleefah. After the Sahabah (ra) met and deliberated, they decided to select Abu Bakr (ra) as the Khaleefah. All the Sahabah (ra), including Ali (ra), gave the Bay‟ah to Abu Bakr (ra). Before he died, Abu Bakr (ra) nominated Umar bin Al-Khattab (ra) to be his successor, after consulting with the people of Madinah. Umar (ra) became the Khaleefah; however, only after being given the Bay‟ah. On his deathbed, Umar (ra) nominated 6 people and suggested that the Khaleefah be chosen from among them.

Cikin waɗanda aka zaɓa akwai Ali bin Abi Talib (ra) da Uthman bin al-Affan (ra). Bayan mutuwar Umar da binne shi, ƙungiyar da Umar ya zaɓa ta taru sai dai Talha, wanda yana tafiya. An ruwaito cewa taronsu ya gudana a gidan Aisha (ra), kuma Abdullah b. Umar yana tare da su. Suka nemi Abu Talha Al Ansari ya tsare su. Da suka zauna, Abdul-Rahman b. Awf ya ce: "Wane ne zai fita daga cikinta (Khilafah) ya jagoranci taron bisa sharadin cewa zai bayar da ita ga mafi alherin cikinku?" Wato, wane zai ƙi haƙƙinsa na Khilafah, bisa sharadin cewa kowa ya sanya shi alƙali (mai sasantawa), domin ya zaɓi da kansa Khalifa daga cikinsu kamar yadda ya ga dama." Da ya faɗi haka, Abdul-Rahman b. Awf ya jira amsa, amma babu wanda ya amsa masa, sai ya ci gaba da cewa: Ni da kaina na ƙi haƙƙina na Khilafah. Nan take Uthman ya ce: "Ni ne na farko da zan karɓa, domin na ji Manzon Allah ﷺ yana cewa:

Included in this list of nominees were Ali bin Abi Talib (ra) and Uthman bin al-Affan (ra). After Umar's death and his burial, the group which Umar had nominated gathered except for Talha who was in travel. It is reported that their meeting took place in Aisha‟s (ra) house, and Abdullah b. Umar was with them. They asked Abu Talha Al Ansari to shield them. Once they settled, Abdul-Rahman b. Awf said: "Who would take himself out of it (the Khilafah) and preside over the meeting on condition that he gives it to the best among you?" That is, who would renounce his right to the Khilafah, on condition that everyone makes him judge (arbitrator), to choose by himself a Khaleefah from amongst them as he deemed fit." Having said this, Abdul-Rahman b. Awf waited for an answer but no one answered him, so he went on saying: I myself renounce my right to the Khilafah. Upon this Uthman said: "I am the first to accept, for I heard the Messenger of Allah (saw) say:

"Mai amana a bayan ƙasa mai amana ne a sama," Al-Zubayr da Sa'ad suma sun ce: "Mun yarda." Ali ya yi shiru; sai Abdur-Rahman ya tambaye shi: "Me kake cewa, ya Abul Hassan!" Ali ya amsa: "Ka ba ni rantsuwa cewa za ka fifita gaskiya, ba za ka bi son zuciya ba, ba za ka nuna son kai ga kowane dangin ka ba, kuma ba za ka yi sakaci da maslahar Ummah ba." Abdur-Rahman ya ce: "Ku ba ni rantsuwarku (ku duka) cewa za ku tsaya tare da ni a kan duk wanda ya canja, kuma za ku karɓi duk wanda na zaɓa muku (a madadinku), ni kuma na ba ku rantsuwata cewa, Wallahi, ba zan nuna son kai ga dangi ba, kuma ba zan yi sakaci da maslahar Ummah ba." Ya karɓi rantsuwa daga gare su, ya kuma ba su rantsuwa da kansa. Sannan ya fara tuntuɓar kowannensu daban yana cewa: "Banda kai, wane ne a cikin wannan rukuni ka ga ya cancanci wannan iko?" ko kalmomi makamantan haka. Ali ya ce: "Uthman." Uthman ya ce: "Ali." Sa'ad ya ce: "Uthman," haka ma Al-Zubayr. Sai Abdur-Rahman ya nemi ra'ayin manyan mutanen Madina, ya kuma tambayi dukan Musulmai a Madina, maza da mata, ɗaya bayan ɗaya. Bai bar kowa ba tare da ya tambaye shi ko ita wane ne zai so ya zama Khalifa daga cikin wannan rukuni. Wasu daga cikinsu sun zaɓi Uthman, wasu kuma suka zaɓi Ali.

“A trustee on earth is a trustee in the heveans,” Al-Zubayr and Sa‟ad also said: "We agree". Ali kept silent; so Abdul-Rahman asked him: "What do you say O Abul Hassan!" Ali replied: "Give me an Oath that you would prefer the truth and not to follow the whims and not to favour any member of your family and not neglect the interest of the Ummah". Abdul-Rahman replied: "Give me (all of you) your Oaths that you would stand with me against whoever changes, and that you would accept whoever I choose for you (on your behalf) and I give you my Oath that By Allah, I shall not favour a relative nor shall I neglect the interest of the Ummah." He took an Oath from them and gave them an Oath himself. Then he started to consult each one of them individually saying: "Apart from yourself, who do you think is worthy of this authority from among this group?" or words to that effect. Ali said: "Uthman." Uthman said: "Ali." Sa‟ad said: "Uthman," so did Al-Zubayr. Then Abdul-Rahman sought the opinion of the prominent figures in Madina, and asked all the Muslims in Madina one by one, men and women. He left no one without asking him about whom, he or she, would like to be the Khaleefah from amongst that group. A group of them chose Uthman and another group chose Ali.

Bayan da Abdur-Rahman ya kammala aikin binciken gaskiya da ya sa a gaba, ya tuntubi dukkan mutane, maza da mata, sai ya kira Musulmai zuwa masallaci, ya hau minbari (dandali) yana sanye da takobinsa da kuma "Amama" (rawani) wanda Manzon Allah ﷺ ya ba shi. Ya tsaya na wani dogon lokaci, sannan ya yi magana:

Once Abdul-Rahman completed his fact finding mission and consulted all the people, men and women, he summoned the Muslims to the mosque and went up the Minbar (podium) with his sword on and his "Amama" (head-dress) which the Messenger of Allah (saw) gave him: He stood for a long while then spoke:

"Ya ku mutane! Na tambaye ku a bayyane da a asirce game da Imamin ku, sai na ga ba ku iya sanya kowa a matsayi ɗaya da waɗannan mutum biyu ba: Ali da Uthman." Sannan ya juya ga Ali ya ce masa: "Zo gare ni, ya Ali!" Ali ya tashi ya nufi Minbari har ya zo ƙarƙashinsa. Abdur-Rahman ya kama hannunsa ya ce: "Za ka ba ni Bai'a bisa Littafin Allah da Sunnar ManzonSa [ﷺ] da ayyukan Abu Bakr da Umar?" Ali ya amsa: "Ba haka ba, na Allah, sai dai bisa ijtihadina da iliminsa." Wato, zan ba ka Bai'a bisa Littafin Allah da Sunnar ManzonSa [ﷺ] gwargwadon ijtihadina da saninsu. Amma game da ayyukan Abu Bakr da Umar, ba na ɗaukar kaina da su, sai dai in yi ijtihadin kaina. Sai Abdur-Rahman ya saki hannunsa ya ce: "Zo gare ni, ya Uthman!" Ya kama hannunsa yayin da yake tsaye a wurin da Ali ya tsaya a baya, ya ce masa: "Za ka ba ni Bai'a bisa Littafin Allah da Sunnar ManzonSa [ﷺ] da kuma ayyukan Abu Bakr da Umar?" Uthman ya amsa: "Na Allah, eh." A nan Abdur-Rahman ya kalli saman rufin masallaci yana riƙe da hannun Uthman, ya ce: "Ya Allah! Ka ji kuma ka shaida; ya Allah, na sanya abin da ke wuyana na wannan al'amari a wuyan Uthman." Sai mutane suka yi gaggawar ba Uthman Bai'a har suka mamaye shi. Sannan Ali ya zo yana turawa ta cikin jama'a har ya kai ga Uthman ya ba shi Bai'arsa. Ta haka aka kammala Bai'a ga Uthman.

"O people! I have asked you openly and secretly about your Imam, and I found that you cannot place anyone on the same level as these two men: Ali and Uthman". Then he turned to Ali and said to him. "Come to me O Ali!" Ali stood and walked to the Minbar until he came underneath it. Abdul-Rahman took his hand and said: Would you give me your Bay‟ah according to the Book of Allah and the Sunnah of His Messenger and the (actions) of Abu Bakr and Umar?" Ali replied: By Allah no, but on my own exertion of that and my knowledge" - i.e. I would give you my Bay‟ah according to the Book of Allah and the Sunnah of His Messenger according to my own exertion of that and my knowledge of them. As for the actions of Abu Bakr and Umar, I do not adhere myself to them but exert my own opinion." Abdul-Rahman then released his hand and called: "Come to me O Uthman!" He took his hand as he stood on the spot where Ali stood earlier and said to him: "Would you give me your Bay‟ah according to the Book of Allah and the Sunnah of His Messenger as well as the actions of Abu Bakr and Umar?" Uthman replied, "By Allah yes. Upon this Abdul-Rahman looked up to the roof of the mosque with his hand clutching that of Uthman and said: "O Allah! Hear and witness; O Allah, I have put what was in my neck of that (matter) in the neck of Uthman". Then people rushed to give their Bay‟ah to Uthman until they overwhelmed him. Then Ali came pushing his way through to reach Uthman and gave him his Bay‟ah. Thus Bay‟ah was concluded to Uthman.

Lokacin Khalifancin Umar (ra), ya takaita Sahabbai (ra) daga barin Madina, amma a lokacin Khalifancin Uthman (ra), an bar Sahabbai (ra) su watse daga Madina. Akwai wasu hukunce-hukuncen da Khalifa Uthman (ra) ya yanke, waɗanda wasu daga cikin Sahabbai (ra) suka yi muhawara a kansu. Wasu mutane daga Masar da sauran yankunan waje, waɗanda Abdullah bin Saba ya shirya, suka nufi Madina da niyyar kashe Khalifa Uthman (ra). Abdullah bin Saba Bayahude ne, wanda ake zargin ya musulunta.

During Umar‟s (ra) Khilafah, he restricted the Sahabah (ra) from leaving Madinah, but in Uthman‟s (ra) Khilafah, the Sahabah (ra) were allowed to disperse from Madinah. There were some decisions made by Khaleefah Uthman (ra) that were debated by some of the Sahabah (ra). Some people from Egypt and other out-lying territories orchestrated by Abdullah bin Saba, advanced to Madinah in order to kill the Khaleefah Uthman (ra). Abdullah bin Saba was a Jew, who supposedly converted to Islam.

Dukan Sahabbai (ra), ciki har da Ali (ra), sun yi iyakar ƙoƙarinsu wajen tattaunawa da waɗannan mutane, amma ba su yi niyyar saurarar abin da Ali (ra) ya gabatar ba. Lamarin ya ƙara tsanani har ya kai ga kisan Uthman (ra). Waɗanda suke tsaron Uthman (ra) a lokacin kisansa mutane ne masu girma ƙwarai, kuma sun haɗa da 'ya'yan Ali (ra), Hasan (ra) da Husaini (ra); sai dai daga ƙarshe masu tsaron sun rinjaye su, aka kashe Uthman (ra).

All of the Sahabah (ra), including Ali (ra), tried their best to negotiate with those people, but they were not inclined to listen to what was being presented by Ali (ra). The issue escalated and led to the assassination of Uthman (ra). Those who were guarding Uthman (ra) at the time of his assassination were extremely honourable people and included Ali‟s (ra) sons Hasan (ra) and Hussein (ra); however, the guards were eventually overwhelmed and Uthman (ra) was assassinated.

Lokacin da 'yan tawaye suka kashe Uthman b. Affan (ra), Madina ta zauna ba tare da Khalifa ba bayan shi na tsawon kwana biyar. Amirin Madina a wannan lokaci shi ne Al-Ghafiqi b. Harb, daya daga cikin shugabannin 'yan tawayen. Waɗannan shugabanni sun roki Ali b. Abi Talib (ra) ya karɓi matsayin Khilafah. Yana kaucewa su, sai sahabban Manzon Allah ﷺ suka zo wurinsa suka ce: "Wannan mutum - yana nufin Uthman - an kashe shi, kuma dole ne mutane su sami Imam, kuma a yanzu ba mu ganin wanda ya fi cancanta da wannan matsayi fiye da kai, babu wanda yake da fifiko fiye da kai, kuma babu wanda ya fi kusa da Manzon Allah ﷺ fiye da kai." Ya ce: "Kada ku sa ni a gaba a wannan matsayi, domin zan fi zama mataimaki nagari fiye da zama Amir." Sai suka ce: "A'a, na rantse da Allah, ba za mu yi haka ba sai mun ba ka Bai'ah tamu." Ya ce: "To, wannan dole ne ya faru a masallaci, domin ba na son Bai'ah ta zama a boye, ko kuma a karɓe ta sai da yardar Musulmai." Daga baya Abdullah b. Abbas ya ce: "Ina tsoron zuwansa masallaci, domin ina jin tsoron wasu mutane za su tayar da fitina, amma ya dage ya je masallaci. Lokacin da ya shiga masallaci, Muhajirai da Ansarawa suka bi shi suka ba shi Bai'ahsu. Sannan mutane suka ba shi Bai'ah shi ma, da kuma mafi yawan Musulmai, duk da rashin Banu Umayyah da wasu daga cikin Sahabbai." A zamanin Ali (ra), ya sami sabani da wasu daga cikin Sahabbai (ra). Lallai Ali (ra) ya tsinci kansa yana fuskantar matsaloli masu tsanani iri-iri, kamar ra'ayinsa (ra) cewa shirin da aka tsara, wanda ya kai ga kisan Uthman (ra), tarzoma ce ta cikin gida da aka shirya, ba aikin mutum ɗaya ba. An sami sabani da Sahabbai (ra) kamar Talha, Zubair, da Aisha 'yar Abu Bakr (ra); da Mu'awiyya (ra) da yadda ya nace a kan a mika masa waɗanda suka kashe Uthman (ra); da kuma wasu daga cikin "masoya" Ali (ra) da suka fara yin ikirarin cewa Ali (ra) Allah ne a cikin jiki.

When Uthman b. Affan (ra) was killed by the rebels Madina remained without a Khaleefah for five days after him. Its Ameer during that time was Al-Ghafiqi b. Harb, one of the rebel's leaders. Those leaders requested Ali b. Abi Talib (ra) to take over the post of Khilafah. He used to avoid them, then the companions of the Messenger of Allah (saw) came to him and said: "This man - meaning Uthman - has been killed and people must have an Imam and nowadays we do not see anybody more worthy of the post than yourself, no one is of more precedence than you and no one is nearer than you to the Messenger of Allah". He said, "Do not put me forward for this post, for I would be a better assistant than an Ameer". So they said, "No, by Allah we should not do this until we give you our Bay‟ah". He said, "Then this has to take place in the mosque, for I do not wish for my Bay‟ah to be secret, nor to be taken except with the consent of the Muslims". Abdullah b. Abbas later commented: “I was apprehensive about him coming to the mosque for I feared that some people would stir up trouble, but he insisted to go to the mosque. When he entered the mosque, the Muhajireen and the Ansar followed him in and gave him their Bay‟ah. Then the people gave him also their Bay‟ah as well as the majority of the Muslims despite the absence of Banu Umayyah and some of the Sahabah.” During the era of Ali (ra), he had differences with some of the Sahabah (ra). Actually Ali (ra) found himself facing a variety of critical issues, such as his (ra) opinion that the organised conspiracy, which led to Uthman‟s (ra) assassination, was an organised internal disruption rather than a one-man effort. There were differences with Sahabah (ra) such as Talha, Zubair, and Aisha bint Abu Bakr (ra); Mu‟awiyyah (ra) and his persistence in having Uthman‟s (ra) killers handed over to him; some of Ali‟s (ra) so-called “supporters” began evoking claims that Ali (ra) was God incarnate.

Daga bangarensa, Ali (ra) ya zaɓi ya magance dukkan waɗannan rikice-rikice a lokaci guda; ya kashe waɗanda suka yi iƙirarin cewa shi ɗan allah ne; ya tafi Kufah don magance matsalar Talha, Zubair da Aisha 'yar Abu Bakr (ra); kuma ya iya shawo kan wannan, duk da cewa hakan ya kai ga kashe Talha da Zubair (ra); sannan ya (ra) ya nufi Sham don magance Mu'awiyya (ra). Dukkan waɗannan ayyuka sun sa Ali (ra) ya ci gaba da kasancewa cikin wani rikici ko wani. A ƙarshe rikicin ya ƙare da kisan sa (ra).

From his side, Ali (ra) chose to handle all of these crises at once; he killed those who claimed that he was god; moved to Kufah to deal with Talha, Zubair and Aisha bint Abu Bakr (ra) issue; and was able to overcome this although it led to the killing of Talha and Zubair (ra); and then he (ra) moved towards Syria to deal with Mu‟awiyyah (ra). All of these activities caused Ali (ra) to be continuously engaged in one conflict or another. Finally the conflict ended in his (ra) assassination.

Ta cikin wannan yanayi ne irin tsaba na Shi'a suka fara shuka kuma suka fara girma. Da farko ta fara ne a matsayin harkar siyasa da ke aiki bisa uzurin mayar da Khilafah ga Ali (ra) da zuriyarsa. Daga baya kuma aka ba ta mahallin ilimi. Shi'a sun rabu zuwa kungiyoyi da dama. Wasu sun tafi har matsananciyar hanya, suna cewa Ali (ra) Allah ne. Wasu kuwa sun ce annabci an tanadar shi ne ga Ali (ra), ba ga Muhammadu ﷺ ba. Wadannan kungiyoyi biyu ba a dauke su musulmi ba. Har ma Shi'a da kansu suna kiran wadannan kungiyoyi da wadanda ba musulmi ba. Baya ga haka, akwai wasu kamar Zaidiyyah da Ja'fariyyah wadanda ba su tafi wadannan matsanancin hanyoyi ba ko kadan.

It is within this environment that the seeds of the Shi‟a were sown and started growing. In the beginning it started as a political movement working under the pretext of getting the Khilafah back to Ali (ra) and his descendants. Later on, it was given an intellectual context. The Shi‟a were divided into many groups. Some went to the extreme claiming that Ali (ra) was god. Others claimed that the Messengership was meant for Ali (ra) and not for Muhammad (saw). These two groups were not considered Muslims. Even the Shi‟a label these groups as non-Muslims. In addition to this, there were others like the Zaydis and the Jafaris who did not at all go to these extremes.

Wasu mutane a yanzu suna yin tsaurin ra'ayi, suna lakaba wa dukkan 'yan Shi'a da kafirai. Wannan tsaurin ra'ayi ba daidai ba ne kwata-kwata, domin ba duk 'yan Shi'a ne suke imani cewa Ali (ra) ya cancanci Manzanci ba, ko cewa Ali (ra) Allah ne da ya bayyana a jiki, ko cewa Alkur'ani an canza shi kuma bai cika ba. Zaidiyyah da Ja'fariyyah ba za a iya lakaba su da kafirai ba, domin ba sa yarda da irin wadannan akidun kufri. Sai dai idan mutum yana dauke da irin wadannan imani ko ra'ayoyi, to wannan mutum ya cancanci lakabin kafiri, ko dan Shi'a ne ko dan Sunna. Duk wanda yake dauke da ra'ayoyi da akidun kufri, ko da an haife shi ga iyayen Sunna, to ba za a dauke shi a matsayin Musulmi ba.

Some people presently generalise and label all of the Shi‟a as Non-Muslims. This generalisation is not at all correct, since not all of the Shi‟a believe that Ali (ra) deserved the Messengership or that Ali (ra) was god incarnate, or that the Qur‟an was changed and is imperfect. The Zaydis and the Jafaris cannot be labelled as non-Muslims since they do not subscribe to such Kufr beliefs. However, if an individual carries such beliefs or ideas then that individual deserves the label as being non-Muslim, whether he is Shi‟a or Sunni. Anyone who carries Kufr ideas and concepts even if he was born to Sunni parents will not be considered as Muslims.

Imam Zaid bin Ali (an haife shi a shekara ta 80 bayan Hijira - ya rasu a shekara ta 122 bayan Hijira) an haife shi ne a Madina. Mahaifinsa Ali, ɗan Al-Husain bin Ali bin Abi Talib, halifa na huɗu, na ɗaya daga cikin 'yan zuriyar Husain kaɗan da aka bari da rai a Karbala. Mahaifin Imam Zaid mutum ne mai girma sosai kuma mai ilimi sosai, kuma ya ƙi tsatsauran ra'ayin waɗanda suka ɗauki kansu a matsayin Shi'a.

Imam Zayd bin Ali (80 AH - 122 AH) was born in Madinah. His father Ali, son of Al-Hussein bin Ali bin Abi Talib the fourth Khaleefah, was one of the few descendants of Hussein that were spared at Karbalah. Imam Zayd‟s father was highly respected and highly educated, and rejected the extremism of those who claimed themselves to be Shi‟a.

A cikin wannan yanayi ne aka haifi Imam Zayd. Mahaifinsa ya rasu yana da shekara 14, sai babban ɗan'uwansa Muhammad al-Baaqir ya kula da shi. Ilimin farko da ya samu ya karɓa ne daga babban ɗan'uwansa Muhammad al-Baaqir, wanda a wancan lokaci ana ɗaukarsa a matsayin babban malami. Haka nan ya yi karatu tare da wani babban malami, Abdullah bin Hasan bin Ali. Dukansu al-Baaqir da Abdullah bin Hasan malamai ne ga manyan malamai da Imamai da yawa kamar Abu Hanifah da Imam Malik, waɗanda suka karɓi Hadisi daga gare su. Zayd ya kuma yi karatu a wurin wasu Tabi'in da ke zama a Madina.

It was in this environment that Imam Zayd was born. His father died when he was 14 years old and his elder brother Muhammad al-Baaqir took care of him. His early education was taken from his elder brother Muhammad al-Baaqir, who was considered at that time as a great scholar. He also studied with another great scholar, Abdullah bin Hasan bin Ali. Both Al Baaqir and Abdullah bin Hasan were teachers of many great scholars and Imams like Abu Hanifah and Imam Malik, who took Hadith from them. Zayd also studied under other Tabi‟een who were residing in Madinah.

Daga baya Imam Zayd ya koma Basra, inda ya haɗu da Waasil bin „Ataa, wanda ya kafa ƙungiyar Mu‟tazilah. Ya ci gaba da zirga-zirga tsakanin Iraƙi da Hijaz yana neman ilimi. Abu Hanifah ya taɓa faɗa game da Imam Zayd, “Na haɗu da Zayd, kuma ban taɓa ganin wani mutum a zamaninsa wanda ya fi shi ilimi, ko ya fi shi saurin tunani, ko ya fi shi fasahar magana ba. Ya kasance a matsayinsa shi kaɗai.” Imam Zayd ya sami saɓani da Khaleefah Abdul Malik, har ma ya yi masa tawaye. Ya tafi Kufah, inda Shi‟ar Iraƙi suka haɗu da shi. Mutum dubu goma sha biyar sun yi masa Bay‟ah a wani Masjid, amma kusan mutum ɗari huɗu ne kawai daga cikinsu suka tsaya tare da shi lokacin da ya fuskanci sojojin Khaleefah. Imam Zayd ya ji cewa yaƙi da fuskantar soja ita ce hanya mafi kyau ta magance Khaleefah, kuma ya ji an ci amanarsa bayan waɗanda ake kira magoya bayansa sun watsar da shi, kamar yadda magoya bayan kakansa Hussain suka watsar da shi.

Later on Imam Zayd moved to Basra where he met Waasil bin „Ataa, the founder of the Mu‟tazilah. He kept moving between Iraq and Hijaz seeking knowledge. Abu Hanifah once said about Imam Zayd, “I met with Zayd and I never saw in his generation a person more knowledgeable, as quick a thinker, or more eloquent than him. He was in a class by himself.” Imam Zayd had differences with Khaleefah Abdul Malik, and even rebelled against him. He went to Kufah where Shi‟a of Iraq joined him. 15,000 people gave him the Bay‟ah in a Masjid, but only about 400 of them stood with him when he faced the army of the Khaleefah. Imam Zayd felt that a military confrontation was the best way to deal with Khaleefah, and felt let down after his so-called supporters abandoned him in the same way that his supporters abandoned his grandfather Hussein.

Ɗaya daga cikin malamai mafi shahara na mazhabar Imam Zayd shi ne Imam Shawkani. Imam Shawkani ya rasu a shekara ta 1250 bayan hijira a ƙasar Yemen. Rubuce-rubucensa sun nuna cewa yana adawa da taqlidi. Haka kuma sun nuna cewa ya yi wa dukkan mazhabobi daidai, ciki har da mazhabar Zaydiyya, kuma a al'amuran Aqidah bai taɓa saɓa wa hanyar Salaf ba ko kaɗan. Littattafan Imam Shawkani sun haɗa da Nayl al-Awtaar a fannin Hadisi, Irshad al-Fuhool a fannin Usul, da Fathul-Qadeer a fannin Tafsiri.

One of the most famous scholars of the Madhab of Imam Zayd is Imam Shawkani. Imam Shawkani died in 1250 AH in Yemen. His writings show that he was against Taqleed. They also show that he treated all Madhabs equally, including the Zaydis, and in the issues of the „Aqeedah he did not go against that of the Salaf at all. Imam Shawkani‟s books include Nayl al Awtaar in Hadith, Irshad ul-Fuhool in Usul and Fathul-Qadeer in Tafseer.

Imam Muhammad bin Isma'eel as-San'ani (1059 AH - 1182 AH) an haife shi a ƙasar Yemen, sannan ya koma Makkah, inda ya kai matsayin babban mujtahidi. Ya ƙi bin taqleed, kuma waɗanda suka ƙi yarda da ijtihadi sun ƙalubalance shi sosai; sai dai ya tsaya kan matsayinsa, kuma bai taɓa kula da masu adawa da shi ba. Ɗaya daga cikin littattafansa da dama shi ne Subul-us-Salaam, a fannin Hadisi.

Imam Muhammad bin Isma‟eel as-Sana‟anee (1059 AH - 1182 AH) was born in Yemen and moved to Makkah, where he developed to be an extremely capable Mujtahid. He rejected Taqleed, and was severely challenged by those who refused the concept of Ijtihad; however, he held his ground and never paid attention to his objectors. One of his many books is Subul-us-Salaam, in Hadith.

Dukan Subul-us-Salaam da Nayl Awtaar ana ɗaukar su a yanzu a matsayin muhimman littattafai sosai saboda gudummawar da suka bayar a fannin Fiqhu da Hadisi.

Both Subul-us-Salaam and Nayl Awtaar are considered presently to be extremely essential for their contributions in the area of Fiqh and Hadith.

Ko da yake ana kiran Shi'a Imamiyya da suna Ja'fariyya, wannan ba yana nufin cewa tushen Fiqhun Shi'a guda ɗaya shi ne Imam Ja'far ba. An haɗa shi da wasu. Mazhabar Ja'fariyya ta ƙunshi Fiqhu daga wasu mutane kamar Al-Qummi, Al-Ɗusi da Al-Kulaini. Saboda haka, yana da matuƙar wahala a tabbatar da abin da aka ruwaito daga Imam Ja'far. Daga cikin da'awar Ja'fariyya akwai:

Though the Shi‟a Imamia is also called Jafariah, this does not mean that the sole source of the Shi‟a Fiqh is Imam Jafar. It is mixed with others. The Jafariah Madhab is composed of Fiqh from other people such as Qumi, Tousi and Qulani. Thus, it is very hard to verify what was reported by Imam Jafar. Among the Jafariah claims are:

A. An nada Imamai ne Annabi ﷺ, watau Ali (ra) da zuriyarsa. Imamai goma sha biyu sune kamar haka:

A. The Imams were appointed by the Prophet (saw), namely Ali (ra) and his descendants. The twelve Imams are as follows:

1. Ali (ra).

1. Ali (ra).

2. Hasan ibn Ali (ra).

2. Hasan ibn Ali (ra).

3. Hussein ibn Ali (ra).

3. Hussein ibn Ali (ra).

4. Ali Zain-ul-aabideen.

4. Ali Zain-ul-aabideen.

5. Muhammad al-Baaqir.

5. Muhammed al-Baaqir.

6. Ja'far as-Saadiq.

6. Ja‟far as-Saadiq.

7. Musa al-Kazim.

7. Musa al-Kazim.

8. Ali al-Rida.

8. Ali al-Rida.

9. Muhammad al-Jawad.

9. Muhammad al-Jawad.

10. Ali al-Hadi.

10. Ali al-Hadi.

11. Al-Hasan al-Askaree.

11. Al Hasan al-Askaree.

12. Muhammad bin al-Hasan.

12. Muhammad bin al-Hasan.

B. Imamai ba su da laifi, watau ba za su iya aikata wani zunubi ba.

Ja'afar ya shaida, tun yana karami, yadda kawunsa ya yi motsi a kan Khalifan Umayyawa. Ya fahimci yadda mabiyansa suka bar shi a baya. Saboda haka, ya iya samun cikakken hoto game da mutanen da ke kiran kansu Shi'a. Daga baya, a lokacin Daular Abbasiyawa, tun da su ma daga Banu Hashim suke, ana tsammanin yanayin zai inganta ga Ahlul-Bait.

Jafar witnessed at an early age, his uncle‟s move against the Umayyad Khaleefah. He realised how his followers had let him down. Therefore, he was able to develop a complete image about the people who were calling themselves the Shi‟a. Later on, in the Abbasid Khilafah, since they were also from Bani Hashim, it was expected that the situation would change for the better with Ahl ul-Bayt.

Sai dai a lokacin da wasu daga cikin Ahlul-Bayt suka yi tawaye ga Abbasiyyawa, an sake yin kisan kiyashi, kuma Imam Ja'afar ya shaida wani zamani na zalunci. Saboda haka, muna ganinsa yana ƙoƙarin nisantar harkokin siyasa gwargwadon iko, kuma bai taba neman Bai'ah domin kansa ba. Sai dai hakan ba ya nufin bai da ra'ayoyin siyasa ko bai samar da su ba. A zamaninsa ne ra'ayoyin matsananta na Shi'a suka bayyana. Daga cikin irin wadannan ra'ayoyi akwai cewa Sahabbai (ra) kafirai ne, da zagin Abu Bakr da Umar (ra), da kuma da'awar cewa irin wadannan ra'ayoyi sun fito daga Ja'afar da Imam Al-Baaqir. Haka kuma a zamaninsa ne ƙungiyar Khattabiyyah, wata ƙungiya ɓatacciya, ta fito.

However, when some of Ahl ul-Bayt rebelled against the Abbasids, another massacre occurred and Imam Jafar witnessed another era of persecution. So we find him trying to keep away from the political life as much as possible, and he never claimed the Bay‟ah for himself. However, this does not mean that he did not have nor develop political opinions. In his era, the extremist opinions of Shi‟a appeared. Such ideas included that the Sahabah (ra) being Kuffar, the slandering of Abu Bakr and Umar (ra), and claims that such ideas were from Jafar and Imam Al Baaqir. Also in his era, the Khattabiyyah, another deviant group, emerged.

Wani mutumin Farisawa mai suna Abul Khattab, wanda ya yi ikirarin cewa shi Annabi ne, ya kafa ƙungiyar Khattabiyyah. Imam Ja'afar ya ɗauki nauyin share rikicin da Khattabiyyah ke yaɗawa, kuma hakan ya sa ya sha wahala sosai saboda wannan manufa. Misali, an ruwaito cewa Khalifa Al Mansoor ya kira Imam Ja'afar gare shi, bisa rahotannin cewa Imam Ja'afar yana karɓar Zakah da kansa. Daga baya ya gano cewa wannan zargi ba gaskiya ba ne, kuma wataƙila abokan gābar Imam Ja'afar ne suka yaɗa shi.

A Persian named Abul Khattab, who claimed Prophethood, developed the Khattabiyyah movement. Imam Jafar took the responsibility of clearing the mess being purported by the Khattabiyyah, which caused him to suffer a lot in this cause. For example, it was reported that the Khaleefah Al Mansoor summoned Imam Jafar to him, based on reports that Imam Jafar was collecting Zakah on his own. He later found that this claim was false and was probably spread by the enemies of Imam Jafar.

Baya ga gwagwarmayar da yake yi don tsaftace ɓarnar mutanen ɓatattu, Imam Ja'afar ya kuma bayar da gudummawa mai girma ga Fiqhu da Hadisi. Fiqhun Imam Ja'afar ana ɗaukarsa ɗaya daga cikin fiqhohin da suka fito daga Sunnah. Duk da haka, akwai wasu mutane da suke iƙirarin cewa su Ja'afariyya ne, waɗanda suke ƙoƙarin nuna wata hoto daban ta Imam Ja'afar.

Beside his struggle to clean up the mess of the deviant people, Imam Jafar also made great contributions to Fiqh and Hadith. The Fiqh of Imam Jafar is considered to be one of the Fiqh from the Sunnah. However, there are some people who claim themselves to be Jafaris try to present a different picture of Imam Jafar.

Al Kulaynee, a cikin littafinsa Al Kafee, ya yi iƙirarin cewa Imam Ja'afar yana da wani ilimi na musamman, wanda aka ɗauka daga rijiyar Annabi ﷺ zuwa Ali (ra), sannan zuwa sauran Imamai, har ya kai ga Imam Ja'afar, wanda shi kuma ya miƙa shi ga sauran Imamai na Ja'afariyya. Wannan ilimi na musamman Al Kulaynee ya kira shi Al Jafr. Wannan Al Jafr yana ba wa Imamin da yake ɗauke da shi, ko yake da shi, ilimin Al-Ghaib, wato abin da ba a iya gani ba. Kuma da alama wannan iƙirari ya samo asali ne daga Al Khattabiyyah.

Al Kulaynee, in his book Al Kafee, claims that Imam Jafar has a special „Ilm which was carried from the well of the Prophet (saw) to Ali (ra), and then to other Imams, arriving to Imam Jafar, who then transferred it to the remaining Jafari Imams. This special knowledge Al Kulaynee called Al Jafr. This Jafr gives to the Imam who carries or has it, knowledge of the Ghayb or the unsensed, and it seems as if this claim actually came from Al Khattabiyyah.

Irin waɗannan maganganu ba a tsammani ko a zaton su daga wurin Imam Ja'afar mai daraja da aminci, musamman idan mun fahimci cewa wanda ya ruwaito, Al Kulaynee, yana ikirarin cewa an canza Alƙur'ani. A bayyane yake cewa waɗannan maganganun bidi'a da aka danganta ga Imam Ja'afar da Imam Zaid ƙarya ne, kuma waɗannan Imamai masu daraja da aminci ba za su faɗi irin waɗannan abubuwa ba.

Such claims are not at all expected or suspected to be from the honourable and trustworthy Imam Jafar, especially when we realise that the reporter, Al Kulaynee, purports claims that the Qur‟an was tampered with. It is clear that these heretic claims attributed to Imam Jafar and Imam Zayd are false, and that these honourable and trustworthy Imams would not have said such things.

A ƙarshe, Al'ummar Musulunci ta shaida tashe-tashen hankula a tsawon tarihinta. Yanzu dole ne mu fahimci cewa zargin juna game da rarrabuwar Al'ummar ba shi ne mafita ga matsalolinmu na yanzu ba. Al'ummar Musulunci dole ta amince a kan al'amuran Musulunci da ba a tattaunawa a kansu, kuma dole ta gane cewa akwai al'amuran da bambance-bambance ke tasowa a kansu ta dabi'a, don haka dole a ba da dama ga irin waɗannan bambance-bambance.