Allohning Elchisi ﷺ o'zlaridan keyin halifa etib aniq bir kishini tayinlamasdan vafot etdilar. Sahobalar (roziyallohu anhum) yig'ilib, maslahatlashgach, Abu Bakr (roziyallohu anhu)ni halifa etib saylashga qaror qildilar. Ali (roziyallohu anhu) ham shu jumladan barcha sahobalar Abu Bakr (roziyallohu anhu)ga bay'at berdilar. Vafotidan oldin Abu Bakr (roziyallohu anhu) Madina aholisi bilan maslahatlashgach, o'zidan keyin halifa bo'lishi uchun Umar ibn al-Xattob (roziyallohu anhu)ni tayinladilar. Umar (roziyallohu anhu) halifa bo'ldilar; lekin bu faqat bay'at berilgandan keyin amalga oshdi. O'lim to'shagida Umar (roziyallohu anhu) oltita kishini tayinlab, halifa ulardan biri orasidan saylanishini taklif qildilar.

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.

Bu nomzodlar ro‘yxatida Ali ibn Abu Tolib (r.a.) va Usmon ibn Affon (r.a.) ham bor edi. Umar vafot etib, dafn qilingandan so‘ng, Umar tayinlagan guruh Talha bundan mustasno, yig‘ilishdi, chunki u safarda edi. Ularning yig‘ilishi Oisha (r.a.) uyida bo‘lgani va Abdulloh ibn Umar ular bilan birga bo‘lgani rivoyat qilinadi. Ular Abu Talha Al-Ansariydan ularni himoya qilishni so‘rashdi. Joylashib olgach, Abdurahmon ibn Avf dedi: "Kim o‘zini bundan (xalifalikdan) chetga olib, yig‘ilishga raislik qiladi, shart bilan, uni eng yaxshingizga topshiradi?" Ya’ni, kim xalifalikka bo‘lgan huquqidan voz kechadi, shu shart bilan, hammasi uni hakam (vositachi) qilib tayinlaydi, u ular orasidan o‘zi munosib ko‘rgan xalifani o‘zi tanlaydi. Shuni aytgach, Abdurahmon ibn Avf javob kutdi, ammo hech kim javob bermadi. Shunda u gapini davom ettirdi: "Men o‘zim xalifalikka bo‘lgan huquqimdan voz kechaman." Shunda Usmon dedi: "Men birinchi bo‘lib qabul qilaman, chunki Allohning Elchisi ﷺ shunday deganlarini eshitganman:

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:

"Yer yuzidagi omonatdor osmonlarda ham omonatdordir," dedi. Az-Zubayr va Sa'd ham aytdi: "Biz rozimiz." Ali indamay turdi; shunda Abdurrahmon undan so'radi: "Nima deysiz, ey Abul Hasan?" Ali javob berdi: "Menga qasam iching, haqiqatni tanlaysiz, havoyi-havaslarga ergashmaysiz, oila a'zolaringizdan birortasiga imtiyoz bermaysiz va ummatning manfaatini e'tibordan qoldirmaysiz." Abdurrahmon javob berdi: "Siz hammangiz menga qasam iching, kim o'zgartirishga urinsa, unga qarshi men bilan birga turasiz va men sizlar uchun tanlagan kishini qabul qilasiz. Men ham sizlarga qasam ichaman: Alloh haqqi, men qarindoshimga imtiyoz bermayman va ummatning manfaatini e'tibordan qoldirmayman." U ulardan qasam oldi va o'zi ham ularga qasam berdi. So'ng u ularning har biridan alohida-alohida maslahat so'ray boshladi: "Sizdan tashqari, bu guruh orasida kim bu hokimiyatga loyiq deb o'ylaysiz?" yoki shunga o'xshash so'zlar bilan. Ali dedi: "Usmon." Usmon dedi: "Ali." Sa'd dedi: "Usmon," Az-Zubayr ham shunday dedi. Keyin Abdurrahmon Madinadagi taniqli kishilarning fikrini so'radi va Madinadagi barcha musulmonlardan, erkaklar va ayollardan birma-bir so'radi. U hech kimni so'ramasdan qoldirmadi: u yoki bu kishi shu guruhdan kimni xalifa bo'lishini istaydi. Ularning bir guruhi Usmonni, yana bir guruhi esa Alini tanladi.

“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.

Abdurrahmon o'zining tekshirish missiyasini yakunlab, erkak va ayollarning barchasi bilan maslahatlashgach, musulmonlarni masjidga chaqirdi. U qilichini qo'liga olib, Allah Elchisi ﷺ unga bergan "amoma" (bosh kiyimi) kiygan holda minbarga chiqdi. U uzoq vaqt turdi, so'ngra so'zladi:

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:

"Ey insonlar! Men sizlardan imomingiz haqida ochiq va yashirin so'raganman va bu ikki kishi — Ali va Uzmon bilan bir darajada turadigan birorta odam topa olmasligingizni bildim", deb aytdi. Keyin Ali tomon o'girilib, unga dedi: "Yoningga kel, ey Ali!" Ali turib, minbarga qarab yurdi va uning ostiga kelguncha bordi. Abdurrahmon uning qo'lini ushlab dedi: "Allohning Kitobi, Uning Elchisining sunnati hamda Abu Bakr va Umarning amallari asosida menga bay'at berasizmi?" Ali javob berdi: "Yo'q, Alloh haqi, lekin men o'z ijtihodim va ularni bilishim asosida." Ya'ni, men Allohning Kitobi va Uning Elchisi ﷺning sunnatiga ko'ra, o'z ijtihodim va ularni bilishim darajasida bay'at beraman. Abu Bakr va Umarning amallariga kelsak, men o'zimni ularga bog'lamayman, balki o'z fikrimni ishlataman." Shundan so'ng Abdurrahmon uning qo'lini qo'yib yubordi va chaqirdi: "Yoningga kel, ey Uzmon!" U Uzmonning qo'lini oldi, Ali avval turgan joyda turgan Uzmon esa unga dedi: "Allohning Kitobi, Uning Elchisi ﷺning sunnati hamda Abu Bakr va Umarning amallari asosida menga bay'at berasizmi?" Uzmon javob berdi: "Ha, Alloh haqi, berаman." Shunda Abdurrahmon Uzmonning qo'lini ushlagancha masjid shiftiga qaradi va dedi: "Ey Alloh! Eshit va guvoh bo'l; ey Alloh, bu masalada bo'ynimdagi yukni Uzmonning bo'yniga qo'ydim." Shundan so'ng odamlar Uzmonga bay'at berish uchun shoshilib, uni bosib ketdilar. Keyin Ali odamlarni itarib, Uzmonga yetib keldi va unga bay'at berdi. Shu tariqa Uzmonga bay'at yakunlandi.

"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.

Umar (ra) xalifaligi davrida u Sahobalarning Madinadan chiqib ketishini cheklagan edi, lekin Usmon (ra) xalifaligi davrida Sahobalarga Madinadan tarqalib ketishga ruxsat berildi. Xalifa Usmon (ra) qabul qilgan ba'zi qarorlar ayrim Sahobalar tomonidan muhokama qilindi. Abdulloh ibn Saba uyushtirgan Misr va boshqa chekka hududlardan kelgan ba'zi odamlar Xalifa Usmon (ra) ni o'ldirish maqsadida Madinaga yurish qilishdi. Abdulloh ibn Saba yahudiy bo'lib, go'yo Islomni qabul qilgan edi.

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.

Barcha sahobalar, jumladan Ali (r.a.) ham o'sha odamlar bilan muzokara qilish uchun barcha kuchlarini sarfladilar, ammo ular Ali (r.a.) taklif qilayotgan gaplarga quloq solishni istamadilar. Vaziyat keskinlashib, Uslon (r.a.) ning qatl etilishiga olib keldi. Uslon (r.a.) qo'riqlayotgan kishilar o'sha paytda juda sharafli odamlar edi va ularning orasida Alining (r.a.) o'g'illari Hasan (r.a.) va Husayn (r.a.) ham bor edi; ammo qo'riqchilar oxir-oqibat yengib chiqildi va Uslon (r.a.) qatl etildi.

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.

Usmon ibn Affon (roziyallohu anhu) qatl qilinganidan keyin, Madina besh kun davomida o'zidan keyin xalifasiz qoldi. Shu vaqt ichida uning amiri isyonchilar yetakchilaridan biri bo'lgan Al-G'afiqiy ibn Harb edi. O'sha yetakchilar Ali ibn Abu Solib (roziyallohu anhu)dan xalifalik lavozimini egallashni so'radilar. U ularlardan chetda yurardi. Keyin Allohning Elchisi ﷺ sahobalari uning huzuriga kelib dedilar: "Bu kishi, ya'ni Usmon, o'ldirildi va odamlarga imom bo'lishi kerak. Hozirgi kunda bu lavozimga sizdan ko'ra loyiqroq kishini ko'rmayapmiz. Sizdan ustunroq hech kim yo'q va Allohning Elchisi ﷺga sizdan yaqinroq hech kim yo'q". U dedi: "Meni bu lavozimga ko'tarmang, chunki men amir bo'lgandan ko'ra yaxshiroq yordamchi bo'laman". Ular dedilar: "Yo'q, Alloh haqqi, sizdan bay'at olmaguncha buni qilmaymiz". U dedi: "Unda bu masjidda bo'lishi kerak, chunki mening bay'atim yashirin bo'lishini va musulmonlarning roziligisiz olinishini istamayman". Keyinchalik Abdulloh ibn Abbos shunday izoh berdi: "Men uning masjidga borishidan xavotirda edim, chunki ba'zi odamlar fitna qo'zg'ashidan qo'rqardim, lekin u masjidga borishni talab qildi. U masjidga kirganda, muhojirlar va ansorlar uning ortidan kirib, unga bay'at berdilar. Keyin odamlar, shuningdek, Bani Umayya va ba'zi sahobalar yo'q bo'lsa-da, musulmonlarning ko'pchiligi ham unga bay'at berdi". Ali (roziyallohu anhu) davrida u ba'zi sahobalar (roziyallohu anhum) bilan ixtiloflarga ega bo'ldi. Aslida Ali (roziyallohu anhu) bir qator jiddiy masalalar bilan yuzma-yuz keldi, jumladan, uning (roziyallohu anhu) fikricha, Usmon (roziyallohu anhu)ning o'ldirilishiga olib kelgan uyushgan fitna bir kishining harakati emas, balki uyushgan ichki buzg'unchilik edi. Talha, Zubayr va Oisha bint Abu Bakr (roziyallohu anhum) bilan ixtiloflar bo'ldi; Muoviya (roziyallohu anhu) esa Usmon (roziyallohu anhu)ning qotillarini unga topshirishni talab qilib turdi; Alining (roziyallohu anhu) ba'zi so'zde "tarafdorlari" esa Alining (roziyallohu anhu) Xudo timsoli ekanligi haqida da'volar bildira boshladilar.

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.

Uning tomonidan Ali (roziyallohu anhu) bu inqirozlarning barchasini bir vaqtning o‘zida hal qilishni tanladi: u o‘zini xudo deb da’vo qilganlarni o‘ldirdi; Talha, Zubayr va Oisha bint Abu Bakr (roziyallohu anhum) masalasini hal qilish uchun Kufaga ko‘chdi; va bu Talha hamda Zubayr (roziyallohu anhumo)ning o‘ldirilishiga olib kelgan bo‘lsa-da, buni engishga muvaffaq bo‘ldi; so‘ngra u (roziyallohu anhu) Muoviya (roziyallohu anhu) bilan bo‘lgan masalani hal qilish uchun Shomga yo‘l oldi. Bu faoliyatlarning barchasi Aliy (roziyallohu anhu)ni tinimsiz bir mojaro yoki boshqasi bilan band bo‘lishga majbur qildi. Oxir-oqibat, mojaro uning (roziyallohu anhu) o‘ldirilishi bilan yakunlandi.

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.

Aynan shu muhitda shialik urug‘lari sepildi va o‘sa boshladi. Dastlab u Xalifalikni Ali (r.a.) va uning avlodlariga qaytarish bahonasi ostida ishlaydigan siyosiy harakat sifatida boshlangan edi. Keyinchalik unga ilmiy-nazariy mazmun berildi. Shialar ko‘plab guruhlarga bo‘lindi. Ba’zilari haddan oshib, Ali (r.a.) xudo ekanligini da’vo qildi. Boshqalar esa Payg‘ambarlik Muhammad ﷺ uchun emas, balki Ali (r.a.) uchun berilgan, deb da’vo qildi. Bu ikki guruh musulmon hisoblanmadi. Hatto shialarning o‘zi ham bu guruhlarni kofir deb ataydi. Bundan tashqari, haddan oshishga umuman bormagan zaydiylar vaja’fariylar kabi boshqa guruhlar ham bor edi.

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.

Ba'zi odamlar hozirda barcha shialarni kofir deb umumlashtirib, ularga yorliq yopishtirmoqda. Bu umumlashtirish mutlaqo to'g'ri emas, chunki barcha shialarAli (ra) payg'ambarlikka loyiq bo'lgan deb yokiAli (ra) xudoning mujassamlashuvi bo'lgan deb e'tiqod qilmaydi, shuningdek Qur'on o'zgartirilgan va nomukammal deb hisoblamaydi. Zaydiylar va Ja'fariylar kofir deb atalishi mumkin emas, chunki ular bunday kufr e'tiqodlarga ega emas. Biroq, agar biror kishi shunday e'tiqod yoki g'oyalarni tutsa, u shia bo'lsin yoki sunniy bo'lsin, kofir deb atalishga loyiqdir. Kufr g'oyalari va tushunchalarini tutgan har bir kishi, garchi sunniy ota-onadan tug'ilgan bo'lsa ham, musulmon hisoblanmaydi.

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.

Imom Zayd ibn Ali (80 hijriy – 122 hijriy) Madinada tug‘ilgan. Uning otasi Ali, to‘rtinchi xalifa Ali ibn Abu Tolibning nevarasi Al-Husayn ibn Alining o‘g‘li bo‘lib, Karbalada Husaynning avlodlaridan omon qolgan kam sonli kishilardan biri edi. Imom Zaydning otasi yuksak hurmatga sazovor va yuqori ma’lumotli bo‘lgan hamda o‘zini shia deb da’vo qilganlarning haddan oshgan aqidalarini rad etgan.

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.

Aynan shu muhitda Imom Zayd tug'ildi. Otasi u 14 yoshida vafot etdi va uni katta akasi Muhammad al-Baoqir tarbiyaladi. Uning dastlabki ta'limini shu davrda buyuk olim sifatida tanilgan katta akasi Muhammad al-Baoqirdan oldi. U yana bir buyuk olim Abdulloh ibn Hasan ibn Aliy bilan ham ta'lim oldi. Al-Baoqir ham, Abdulloh ibn Hasan ham ko'plab buyuk olimlar va imomlarning ustozi bo'lgan, jumladan Abu Hanifa va Imom Molik ular dan hadis olganlar. Zayd Madinada yashagan boshqa tobe'inlar huzurida ham ta'lim oldi.

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.

Keyinroq Imom Zayd Basraga ko'chib bordi, u yerda Mu'tazila asoschisi Vosil ibn Ato bilan tanishdi. U ilm izlab Iroq va Hijoz o'rtasida yurib turdi. Abu Hanifa bir marta Imom Zayd haqida shunday dedi: "Men Zayd bilan uchrashdim va uning davrida bilimli, fikri o'tkir va so'zamol bo'lgan birorta odamni ko'rmadim. U o'z o'rnida yagona edi." Imom Zayd xalifa Abdulmalik bilan ixtiloflarga ega bo'ldi va hatto unga qarshi qo'zg'olon ko'tardi. U Kufaga bordi, u yerda Iroq shialari unga qo'shildi. Masjidda 15 000 kishi unga bay'at berdi, ammo xalifaning qo'shini bilan to'qnashganda ulardan atigi 400 chamasi uning yonida turdi. Imom Zayd harbiy to'qnashuv xalifa bilan hal qilishning eng yaxshi yo'li deb hisobladi va sobiq "tarafdorlari" uning bobosi Husaynni tashlab ketgani kabi uni tashlab ketganidan keyin ranjidi.

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.

Zayd mazhabining eng mashhur olimlaridan biri imom Shavkoniydir. Imom Shavkoniy 1250 hijriy yilda Yamanda vafot etgan. Uning asarlari taqlidga qarshi bo‘lganini ko‘rsatadi. Shuningdek, ular barcha mazhablarga, jumladan zaydiylarga ham teng munosabatda bo‘lganini ko‘rsatadi va e’tiqod masalalarida u salafning e’tiqodiga hech qachon qarshi chiqmagan. Imom Shavkoniyning kitoblari orasida hadis ilmidagi „Nayl al-Avtor“, usul ilmidagi „Irshod al-fuhul“ va tafsirdagi „Fath al-qadir“ bor.

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.

Imom Muhammad ibn Isma‟il as-San‟oniy (1059 hijriy – 1182 hijriy) Yamanda tug‟ilgan, so‟ngra Makkaga ko‟chib borgan va u yerda juda qobiliyatli mujtahid darajasiga yetgan. U taqlidni rad etgan va ijtihod tushunchasini inkor qilganlar tomonidan qattiq e‟tirozlarga uchragan; biroq u o‟z fikrida qat‟iy turgan va e‟tiroz bildiruvchilarga hech qachon e‟tibor bermagan. Uning ko‟plab kitoblaridan biri hadisga oid “Subulus-salom” asaridir.

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 va Nayl al-Avtar kitoblari hozirgi kunda fiqh va hadis sohasidagi xizmatlari uchun juda muhim deb hisoblanadi.

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

Shia Imomiya ham Jafariya deb ataladi, ammo bu shia fiqhining yagona manbai Imom Jafar ekanligini anglatmaydi. U boshqa manbalar bilan aralashgan. Jafariya mazhabi Qummiy, Tusiy va Qulaniy kabi boshqa kishilarning fiqhidan tuzilgan. Shu sababli Imom Jafar tomonidan rivoyat qilingan narsalarni tekshirib tasdiqlash juda qiyin. Jafariya da'volari orasida quyidagilar bor:

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. Imomlar Payg'ambar ﷺ tomonidan tayinlangan, ya'ni Ali (ra) va uning avlodlari. O'n ikki imom quyidagilardir:

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. Husayn ibn Ali (ra).

3. Hussein ibn Ali (ra).

4. Ali Zain-ul-aabideen.

4. Ali Zain-ul-aabideen.

5. Muhammad al-Boqir.

5. Muhammed al-Baaqir.

6. Ja'far as-Sodiq.

6. Ja‟far as-Saadiq.

7. Muso al-Kozim.

7. Musa al-Kazim.

8. Ali al-Rido.

8. Ali al-Rida.

9. Muhammad al-Javad.

9. Muhammad al-Jawad.

10. Ali al-Hadi.

10. Ali al-Hadi.

11. Al-Hasan al-Askariy.

11. Al Hasan al-Askaree.

12. Muhammad bin al-Hasan.

12. Muhammad bin al-Hasan.

Ja'far yoshligida amakisining Umaviy xalifaga qarshi qilgan harakatiga guvoh bo'ldi. U o'z tarafdorlarining qanday qilib uni xafa qilganini angladi. Shu sababli u o'zini Shia deb ataydigan kishilar haqida to'liq tasavvur hosil qila oldi. Keyinchalik Abbosiylar xalifaligida, ular ham Bani Hoshimdan bo'lganliklari uchun, Ahli Bayt bilan vaziyat yaxshi tomonga o'zgarishi kutilgan edi.

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.

Biroq, Ahl ul-Bayt ba'zilari Abbosiylarga qarshi isyon ko'targanida, yana bir qirg'in sodir bo'ldi va Imom Ja'far yana bir zulm davriga guvoh bo'ldi. Shu sababli u siyosiy hayotdan imkon qadar uzoq turishga harakat qilgan va hech qachon o'zi uchun bay'at talab qilmagan. Ammo bu uning siyosiy qarashlarga ega bo'lmaganini yoki ularni ishlab chiqmaganini anglatmaydi. Uning davrida Shia orasida aqidaviy ekstremistik qarashlar paydo bo'ldi. Bunga sahobalarning (roziyallohu anhum) kofir ekanligi, Abu Bakr va Umar (roziyallohu anhuma)ni so'kish hamda bunday fikrlar Ja'far va Imom al-Boqirdan ekanligini da'vo qilish kabi qarashlar kiradi. Shuningdek, uning davrida yana bir adashgan guruh — al-Xattabiyya paydo bo'ldi.

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.

Abul Xattob ismli fors (Eron) kishi, nubuvvatni da'vo qilgan, Xattobiyya harakatiga asos solgan. Imom Ja'far Xattobiyya tarqatayotgan chalkashliklarni bartaraf etish mas'uliyatini o'z zimmasiga oldi va bu yo'lda ko'p azob-uqubat chekdi. Masalan, rivoyat qilinishicha, Xalifa al-Mansur Imom Ja'farni o'ziga chaqirtirgan, chunki u zakotni o'z ixtiyori bilan yig'ayotgan degan xabarlar tarqalgan edi. Keyinchalik u bu da'voning asossiz ekanini bildi va ehtimol bu gap Imom Ja'farning dushmanlari tomonidan tarqatilgan edi.

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.

Imom Ja'far ning deviant kishilar tomonidan keltirilgan buzuqliklarni tozalash yo'lidagi kurashidan tashqari, u fiqh va hadis sohasiga ham katta hissa qo'shgan. Imom Ja'far fiqhi Sunnat ahlining fiqhlaridan biri hisoblanadi. Shunga qaramay, o'zlarini Ja'fariy deb da'vo qiluvchi ba'zi kishilar Imom Ja'farning boshqacha qiyofasini ko'rsatishga harakat qilmoqda.

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-Kulayniy o‘zining "Al-Kafiy" kitobida Imom Ja’far haqida, uning maxsus "ilm"i bor, deb da’vo qiladi. Bu ilm Payg‘ambar (ﷺ) quduqlaridan Ali (r.a.) ga, so‘ng boshqa imomlarga o‘tgan, Imom Ja’farga yetib kelgan va u uni qolgan Ja’fariy imomlarga topshirgan. Al-Kulayniy bu maxsus bilimni "Al-Ja’r" deb atagan. Bu Ja’r uni olib yurgan yoki unga ega bo‘lgan imomga G‘ayb, ya’ni sezilmaydigan narsalar haqida bilim beradi. Ushbu da’vo aslida Al-Xattobiyya firqasidan kelib chiqqandek ko‘rinadi.

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.

Bunday da'volar sharafli va ishonchli Imom Ja'far tomonidan aytilishi hech kutilmaydi va gumon qilinmaydi, ayniqsa esa xabar keltiruvchi Al-Kulayniy Qur'onning buzilganligi haqidagi da'volarni keltirayotganini anglaganimizda. Ushbu bid'atchi da'volar Imom Ja'far va Imom Zayd ga nisbat berilgani yolg'on ekani ayon, va bu sharafli va ishonchli Imomlar bunday gaplarni aytmagan bo'lishlari aniq.

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.

Nihoyat, musulmon ummati o'z tarixi davomida ko'plab tanglik va ziddiyatlarni boshdan kechirdi. Endi biz shuni anglashimiz kerakki, ummatning bo'linishi uchun bir-birimizni ayblash hozirgi muammolarimizga javob emas. Musulmon ummati Islomning shubhasiz masalalari bo'yicha kelishib olishi kerak, shuningdek, shunday masalalar borki, ularda ixtiloflar paydo bo'lishi tabiiy hisoblanadi, shu sababli bunday ixtiloflarga joy berilishi lozim.