Mtume wa Mwenyezi Mungu ﷺ alifariki bila kumteua mtu maalum wa kumrithi kama Khalifa. Baada ya Maswahaba (ra) kukutana na kujadiliana, waliamua kumchagua Abu Bakr (ra) kuwa Khalifa. Maswahaba wote (ra), akiwemo Ali (ra), walimpa Abu Bakr (ra) Bay'ah. Kabla ya kufariki, Abu Bakr (ra) alimteua Umar bin Al-Khattab (ra) kuwa mrithi wake, baada ya kushauriana na watu wa Madina. Umar (ra) akawa Khalifa; hata hivyo, ilikuwa baada ya kupewa Bay'ah. Alipokuwa kitandani mwa mauti, Umar (ra) aliwateua watu 6 na kupendekeza Khalifa achaguliwe miongoni mwao.

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.

Miongoni mwa waliopendekezwa katika orodha hii walikuwa Ali bin Abi Talib (ra) na Uthman bin al-Affan (ra). Baada ya kifo cha Umar na kuzikwa kwake, kundi alilolichagua Umar lilikusanyika isipokuwa Talha ambaye alikuwa safarini. Inasemekana kwamba kikao chao kilifanyika nyumbani kwa Aisha (ra), na Abdullah bin Umar alikuwa pamoja nao. Waliomba Abu Talha Al Ansari awasimamie na kuwalinda. Mara walipokaa, Abdul-Rahman bin Awf alisema: "Ni nani atajiondoa katika jambo hili (ukhalifa) na kuongoza kikao hiki kwa sharti kwamba atampa uongozi aliye bora miongoni mwenu?" Yaani, ni nani atakayeacha haki yake ya ukhalifa, kwa sharti kwamba kila mmoja wenu amfanye kuwa hakimu (mpatanishi), ili amchague mwenyewe Khalifa miongoni mwao kadiri atakavyoona inafaa." Baada ya kusema haya, Abdul-Rahman bin Awf alingoja jibu, lakini hakuna aliyemjibu, hivyo akaendelea kusema: Mimi mwenyewe naacha haki yangu ya ukhalifa. Hapo Uthman akasema: "Mimi ndiye wa kwanza kukubali, kwa kuwa nilimsikia Mjumbe wa Allah ﷺ akisema:

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:

"Mdhamini duniani ni mdhamini mbinguni," Al-Zubayr na Sa‟ad pia walisema: "Tunakubali." Ali alinyamaza kimya; kwa hiyo Abdul-Rahman akamuuliza: "Wewe unasemaje, Ewe Abul Hassan!" Ali akajibu: "Nipe kiapo chako kwamba utapendelea ukweli na si kufuata matamanio, na kwamba hutampendelea mwanafamilia yeyote, wala hutapuuza maslahi ya Ummah." Abdul-Rahman akajibu: "Nipeni (nyote) viapo vyenu kwamba mtasimama pamoja nami dhidi ya yeyote atakayebadilisha, na kwamba mtakubali yeyote nitakayemchagua (kwa niaba yenu). Nami nawapa kiapo changu kwamba, Wallahi, sitampendelea jamaa yeyote wala sitapuuza maslahi ya Ummah." Akawachukulia kiapo kutoka kwao, naye akawapa kiapo chake mwenyewe. Kisha akaanza kushauriana na kila mmoja wao mmoja mmoja, akisema: "Mbali na wewe mwenyewe, unadhani ni nani anayestahili mamlaka haya miongoni mwa kundi hili?" au maneno yenye maana hiyo. Ali akasema: "Uthman." Uthman akasema: "Ali." Sa‟ad akasema: "Uthman," na vivyo hivyo Al-Zubayr. Kisha Abdul-Rahman akatafuta maoni ya watu mashuhuri wa Madina, na akawauliza Waislamu wote wa Madina mmoja mmoja, wanaume kwa wanawake. Hakumwacha yeyote bila kumuuliza ni nani, yeye au yeye, angependa awe Khalifah miongoni mwa kundi hilo. Kikundi kimoja miongoni mwao kilimchagua Uthman, na kikundi kingine kilimchagua 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.

Baada ya Abdul-Rahman kukamilisha misheni yake ya kuchunguza ukweli na kushauriana na watu wote, wanaume kwa wanawake, aliwaita Waislamu msikitini, akapanda juu ya Minbar (jukwaa) akiwa amevaa upanga wake na "Amama" (kilemba) ambacho Mtume wa Allah ﷺ alimpa: Alisimama kwa muda mrefu, kisha akasema:

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:

"Enyi watu! Nimewauliza waziwazi na kwa siri kuhusu Imamu wenu, na nimeona kwamba hamwezi kumweka mtu yeyote katika daraja moja na watu hawa wawili: Ali na Uthman." Kisha akamgeukia Ali na kumwambia: "Njoo kwangu, Ewe Ali!" Ali alisimama na kutembea hadi kwenye Minbar mpaka akafika chini yake. Abdul-Rahman akamshika mkono na kusema: "Je, utanipa Bay‟ah kwa mujibu wa Kitabu cha Allah na Sunnah ya Mtume Wake, pamoja na (matendo ya) Abu Bakr na Umar?" Ali akajibu: "Kwa Allah hapana, lakini kwa juhudi yangu binafsi juu ya hayo na kwa elimu yangu" - yaani, ningekupa Bay‟ah kwa mujibu wa Kitabu cha Allah na Sunnah ya Mtume Wake kwa kadiri ya juhudi yangu binafsi na elimu yangu juu yake. Kuhusu matendo ya Abu Bakr na Umar, mimi sijifungi nayo, bali natumia ijtihadi yangu mwenyewe." Abdul-Rahman kisha akamwachia mkono na kuita: "Njoo kwangu, Ewe Uthman!" Akamshika mkono wakati akisimama mahali alipokuwa amesimama Ali awali, akamwambia: "Je, utanipa Bay‟ah kwa mujibu wa Kitabu cha Allah na Sunnah ya Mtume Wake, pamoja na matendo ya Abu Bakr na Umar?" Uthman akajibu: "Kwa Allah ndiyo." Hapo Abdul-Rahman akainua macho kuelekea dari ya msikiti huku akiwa ameshika mkono wa Uthman, akasema: "Ewe Allah! Sikia na ushuhudie; Ewe Allah, nimeweka shingoni mwa Uthman lile lililokuwa shingoni mwangu katika jambo hili." Kisha watu wakakimbilia kumpa Uthman Bay‟ah mpaka wakamzidi. Ndipo Ali akaja akisukuma njia yake ili kumfikia Uthman, akampa Bay‟ah yake. Hivyo Bay‟ah kwa Uthman ikakamilika.

"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.

Wakati wa Ukhalifa wa Umar (ra), alimzuia Maswahaba (ra) kuondoka Madina, lakini wakati wa Ukhalifa wa Uthman (ra), Maswahaba (ra) waliruhusiwa kutawanyika kutoka Madina. Kulikuwa na maamuzi kadhaa yaliyofanywa na Khalifa Uthman (ra) ambayo yalijadiliwa na baadhi ya Maswahaba (ra). Baadhi ya watu kutoka Misri na maeneo mengine ya pembezoni, waliopangwa na Abdullah bin Saba, walisonga mbele hadi Madina kwa lengo la kumuua Khalifa Uthman (ra). Abdullah bin Saba alikuwa Myahudi, ambaye inadaiwa aliukubali Uislamu.

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.

Masahaba wote (ra), akiwemo Ali (ra), walijitahidi kwa kila njia kujadiliana na watu hao, lakini hawakuwa tayari kusikiliza yale aliyokuwa akiyawasilisha Ali (ra). Jambo hilo lilizidi kuwa kubwa likapelekea kuuawa kwa Uthman (ra). Waliokuwa wakimlinda Uthman (ra) wakati wa kuuawa kwake walikuwa watu wenye heshima kubwa sana, nao walijumuisha wana wa Ali (ra), Hasan (ra) na Hussein (ra); hata hivyo, walinzi hao hatimaye walizidiwa nguvu, na Uthman (ra) akauawa.

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.

Uthmani b. Affani (ra) alipouawa na waasi, Madina ilibaki bila Khalifa kwa siku tano baada yake. Amiri wake katika kipindi hicho alikuwa Al-Ghafiqi b. Harb, mmoja wa viongozi wa waasi. Viongozi hao walimwomba Ali b. Abi Talib (ra) akubali kushika wadhifa wa Khilafah. Yeye alikuwa akiwaepuka, kisha masahaba wa Mtume ﷺ wakamwendea na kumwambia: "Mtu huyu - yaani Uthmani - ameuawa, na watu lazima wawe na Imamu, na siku hizi hatuoni mtu anayestahili wadhifa huu zaidi yako, hakuna mwenye utangulizi zaidi yako, wala hakuna aliye karibu zaidi yako na Mtume ﷺ." Yeye akasema, "Msinisukume kwenye wadhifa huu, kwani ningekuwa msaidizi bora kuliko amiri." Wakasema, "Hapana, kwa Allah, hatutafanya hivyo mpaka tukupe Bay'ah yetu." Akasema, "Basi hili lazima lifanyike msikitini, kwani sipendi Bay'ah yangu iwe ya siri, wala ichukuliwe isipokuwa kwa ridhaa ya Waislamu." Abdullah b. Abbas baadaye alisema: "Nilikuwa na wasiwasi kwamba akienda msikitini, baadhi ya watu wangechochea fitina, lakini alisisitiza kwenda msikitini. Alipoingia msikitini, Muhajirina na Answari walimfuata na kumpa Bay'ah yao. Kisha watu pia wakampa Bay'ah yao, pamoja na wengi wa Waislamu, licha ya kutokuwepo kwa Banu Umayyah na baadhi ya Masahaba." Wakati wa kipindi cha Ali (ra), alikuwa na tofauti na baadhi ya Masahaba (ra). Kwa kweli, Ali (ra) alijikuta akikabiliana na masuala mbalimbali muhimu, kama vile maoni yake (ra) kwamba njama iliyopangwa iliyosababisha mauaji ya Uthmani (ra) ilikuwa ni machafuko ya ndani yaliyopangwa badala ya juhudi za mtu mmoja. Kulikuwa na tofauti na Masahaba (ra) kama Talha, Zubair, na Aisha binti Abu Bakr (ra); Mu'awiyah (ra) na msisitizo wake wa kukabidhiwa wauaji wa Uthmani (ra); na baadhi ya "wafuasi" wa Ali (ra) walioanza kudai kwamba Ali (ra) alikuwa Mungu aliyejifanya mwili.

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.

Kwa upande wake, Ali (ra) alichagua kushughulikia migogoro hii yote kwa wakati mmoja; aliwaua wale waliodai kwamba yeye ni mungu; alihamia Kufa ili kushughulikia suala la Talha, Zubair na Aisha bint Abu Bakr (ra); na aliweza kulishinda hili, ingawa lilipelekea kuuawa kwa Talha na Zubair (ra); kisha akahamia Shamu ili kushughulikia suala la Mu‘awiyah (ra). Shughuli hizi zote zilimfanya Ali (ra) awe akijishughulisha mfululizo katika mgogoro mmoja au mwingine. Hatimaye mgogoro huo ulimalizikia kwa kuuawa kwake (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.

Ni ndani ya mazingira haya ambamo mbegu za Ushia zilipandwa na kuanza kukua. Mwanzoni ulianza kama harakati ya kisiasa, ikifanya kazi chini ya kisingizio cha kurudisha Ukhalifa kwa Ali (ra) na wazao wake. Baadaye ukapewa msingi wa kifikra. Washia wakagawanyika katika makundi mengi. Baadhi yao walifikia kupindukia mipaka wakidai kwamba Ali (ra) ni mungu. Wengine walidai kwamba Utume ulikusudiwa kwa Ali (ra) na si kwa Muhammad ﷺ. Makundi haya mawili hayakuchukuliwa kuwa Waislamu. Hata Washia wenyewe huyaita makundi haya kuwa si Waislamu. Mbali na haya, kulikuwepo na wengine kama Wazaydi na Wajafari ambao hawakufikia kabisa kupindukia mipaka huku.

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.

Baadhi ya watu siku hizi huwafanyia Washia wote jumla na kuwaita wasiokuwa Waislamu. Jumla hii si sahihi kabisa, kwani si Washia wote wanaoamini kuwa Ali (ra) alistahili Utume, au kwamba Ali (ra) alikuwa Mungu aliyejifanya mwili, au kwamba Qur'ani ilibadilishwa na si kamilifu. Wazaydi na Wajafari hawawezi kuitwa wasiokuwa Waislamu kwa kuwa hawakubali imani hizo za Ukafiri. Hata hivyo, mtu yeyote akiwa na imani au mawazo kama hayo, basi mtu huyo anastahili kuitwa asiyekuwa Muislamu, awe ni Shia au Sunni. Yeyote anayeshikilia mawazo na dhana za Ukafiri, hata kama alizaliwa na wazazi Masunni, hatahesabiwa kuwa Muislamu.

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.

Imamu Zayd bin Ali (80 AH - 122 AH) alizaliwa mjini Madinah. Baba yake Ali, mwana wa Al-Hussein bin Ali bin Abi Talib, Khalifa wa nne, alikuwa mmoja wa wachache wa wazao wa Hussein waliosalimika huko Karbalah. Baba yake Imamu Zayd aliheshimiwa sana na alikuwa na elimu ya juu, na alikataa msimamo mkali wa wale waliojidai kuwa 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.

Ilikuwa katika mazingira haya ndipo Imamu Zayd alipozaliwa. Baba yake alifariki alipokuwa na umri wa miaka 14, na kaka yake mkubwa Muhammad al-Baaqir ndiye aliyemtunza. Elimu yake ya awali aliipata kutoka kwa kaka yake mkubwa Muhammad al-Baaqir, ambaye wakati huo alichukuliwa kuwa mwanachuoni mkubwa. Pia alisoma pamoja na mwanachuoni mwingine mkubwa, Abdullah bin Hasan bin Ali. Al-Baaqir na Abdullah bin Hasan wote wawili walikuwa walimu wa wanachuoni wengi wakubwa na maimamu kama Abu Hanifah na Imamu Malik, ambao walipokea Hadithi kutoka kwao. Zayd pia alisoma chini ya Tabi'in wengine waliokuwa wakiishi 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.

Baadaye Imam Zayd alihamia Basra, ambako alikutana na Waasil bin „Ataa, mwanzilishi wa Mu‟tazilah. Aliendelea kuhama kati ya Iraq na Hijaz akitafuta elimu. Abu Hanifah aliwahi kusema kuhusu Imam Zayd: “Nilikutana na Zayd, na sikuwahi kuona katika kizazi chake mtu mwenye elimu zaidi, mwepesi zaidi wa kufikiri, au mwenye ufasaha zaidi kuliko yeye. Alikuwa peke yake katika daraja lake.” Imam Zayd alikuwa na tofauti na Khaleefah Abdul Malik, na hata alimwasi. Alikwenda Kufah ambako Shi‟a wa Iraq walijiunga naye. Watu 15,000 walimpa Bay‟ah msikitini, lakini karibu watu 400 tu kati yao ndio walisimama naye alipokabiliana na jeshi la Khaleefah. Imam Zayd aliona kuwa mapambano ya kijeshi ndiyo njia bora ya kushughulika na Khaleefah, na alihisi kukatishwa tamaa baada ya wale wanaodaiwa kuwa wafuasi wake kumwacha, kama vile wafuasi wa babu yake Hussein walivyomwacha.

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.

Mmoja wa wanazuoni maarufu zaidi wa Madhhab ya Imamu Zayd ni Imamu Shawkani. Imamu Shawkani alifariki mwaka 1250 AH huko Yemen. Maandishi yake yanaonyesha kwamba alipinga Taqlid. Pia yanaonyesha kwamba aliwatendea Madhhab zote kwa usawa, ikiwa ni pamoja na Zaydi, na katika masuala ya 'Aqidah hakwenda kabisa kinyume na ile ya Salaf. Vitabu vya Imamu Shawkani ni pamoja na Nayl al-Awtaar katika Hadith, Irshad ul-Fuhool katika Usul, na Fathul-Qadeer katika Tafsir.

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-Sana‟anee (1059 AH - 1182 AH) alizaliwa Yemen na kuhamia Makka, ambako alikua mwanazuoni mwenye uwezo mkubwa sana wa Ijtihadi. Alikataa Taqlidi, na alipingwa vikali na wale waliokataa dhana ya Ijtihadi; hata hivyo, alisimama imara katika msimamo wake na hakuwahi kuwajali wapinzani wake. Mojawapo ya vitabu vyake vingi ni Subul-us-Salaam, katika Hadith.

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.

Subul-us-Salaam na Nayl Awtaar zote mbili zinachukuliwa hivi sasa kuwa muhimu sana kutokana na mchango wake mkubwa katika eneo la Fiqh na Hadith.

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

Ingawa Washia‟ Imamia pia huitwa Jafariah, hii haimaanishi kwamba chanzo pekee cha Fiqh ya Washia ni Imam Jafar. Imechanganywa na wengine. Madhehebu ya Jafariah yameundwa kutokana na Fiqh ya watu wengine kama Qumi, Tousi na Qulani. Kwa hiyo, ni vigumu sana kuthibitisha yale yaliyopokelewa kutoka kwa Imam Jafar. Miongoni mwa madai ya Jafariah ni:

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. Maimamu waliteuliwa na Mtume ﷺ, yaani Ali (ra) na wazao wake. Maimamu kumi na wawili ni kama wafuatao:

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-Ridha.

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. Maimamu hawana kosa, yaani hawawezi kutenda dhambi yoyote.

Akiwa bado mdogo, Jafar alishuhudia hatua ya mjomba wake dhidi ya Khalifa wa Bani Umayya. Aliona jinsi wafuasi wake walivyomwangusha. Kwa sababu hiyo, aliweza kujenga picha kamili kuhusu watu waliojiita Shi'a. Baadaye, katika Khilafa ya Abbasi, kwa kuwa nao pia walitoka Bani Hashim, ilitarajiwa kwamba hali ingebadilika kuwa bora kwa Ahl ul-Bayt.

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.

Lakini wakati baadhi ya Ahl ul-Bayt walipoasi dhidi ya Abbasids, mauaji mengine yalitokea, na Imam Jafar alishuhudia zama nyingine za mateso. Kwa hiyo tunamwona akijaribu kujiweka mbali na maisha ya kisiasa iwezekanavyo, wala hakudai kamwe Bay'ah kwa ajili yake mwenyewe. Hata hivyo, hii haimaanishi kwamba hakuwa na wala hakuendeleza maoni ya kisiasa. Katika zama zake, maoni ya kupindukia ya Shi'a yalijitokeza. Miongoni mwa mawazo hayo ni kwamba Sahaba (ra) walikuwa makafiri, kuwatukana Abu Bakr na Umar (ra), na madai kwamba mawazo kama hayo yalitoka kwa Jafar na Imam Al Baaqir. Pia katika zama zake, Khattabiyyah, kundi lingine lililopotoka, liliibuka.

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.

Mwajemi aitwaye Abul Khattab, ambaye alidai kuwa ni Nabii, alianzisha harakati ya Khattabiyyah. Imam Jafar alichukua jukumu la kusafisha fujo zilizoenezwa na Khattabiyyah, jambo lililomsababishia mateso mengi katika njia hii. Kwa mfano, imesimuliwa kwamba Khalifa Al Mansoor alimwita Imam Jafar kwake, kwa msingi wa taarifa kwamba Imam Jafar alikuwa akikusanya Zakah kwa nafsi yake. Baadaye aligundua kwamba madai haya yalikuwa ya uongo na huenda yalienezwa na maadui wa Imam Jafar.

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.

Mbali ya juhudi zake za kusafisha uchafu wa watu wenye itikadi potofu, Imam Jafar pia alitoa michango mikubwa katika Fiqh na Hadith. Fiqh ya Imam Jafar inachukuliwa kuwa mojawapo ya Fiqh zinazotokana na Sunnah. Hata hivyo, kuna baadhi ya watu wanaojidai kuwa ni Ja'fariyyah wanaojaribu kuwasilisha picha tofauti ya Imam Jafar.

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, katika kitabu chake Al Kafee, anadai kwamba Imam Jafar ana 'Ilm maalum ambayo ilipokelewa kutoka kisima cha Mtume ﷺ hadi kwa Ali (ra), kisha kwa Maimamu wengine, hadi ikafika kwa Imam Jafar, ambaye aliipitisha kwa Maimamu wengine wa Ja'fari waliosalia. Ujuzi huu maalum Al Kulaynee aliuita Al Jafr. Jafr hii humpa Imam anayeibeba au kuimiliki ujuzi wa Ghayb, yaani mambo yasiyoonekana, na inaonekana kwamba dai hili kwa kweli lilitoka kwa 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.

Madai kama hizi hazitarajiwi wala hazitarajiwi kutoka kwa Imam Jafar mwenye heshima na mwaminifu, hasa tunapotambua kwamba mpokezi, Al Kulaynee, anadai kuwa Qur'an ilibadilishwa. Ni wazi kwamba madai haya ya uzushi yanayohusishwa na Imam Jafar na Imam Zayd ni ya uongo, na kwamba Maimamu hawa wenye heshima na waaminifu hawangeweza kusema mambo kama hayo.

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.

Hatimaye, Umma ya Kiislamu imeshuhudia machafuko katika historia yake yote. Sasa tunapaswa kutambua kwamba kulaumiana kwa ajili ya mgawanyiko wa Umma si jibu la matatizo yetu ya sasa. Umma wa Kiislamu unapaswa kukubaliana juu ya masuala ya Uislamu ambayo hayana mjadala, na unapaswa kutambua kwamba kuna masuala ambayo ni kawaida kwa tofauti kujitokeza, hivyo nafasi inapaswa kutolewa kwa tofauti hizo.

Finally, the Muslim Ummah has witnessed turmoil throughout its history. We now have to come to realise that blaming each other for the division of the Ummah is not the answer to our current problems. The Muslim Ummah has to agree on the issues of Islam that are undebatable and it has to realise that there are issues where it is natural for differences to arise, and so room has to be given for those differences.