使者ﷺ去世时并未指定某个specific人作为哈里发继承人。圣门弟子（愿真主喜悦他们）相聚商议后，决定推举艾布·伯克尔（愿真主喜悦他）为哈里发。所有圣门弟子，包括阿里（愿真主喜悦他），都向艾布·伯克尔宣誓效忠。艾布·伯克尔（愿真主喜悦他）在临终前，经与麦地那人协商，提名欧麦尔·本·哈塔卜（愿真主喜悦他）为其继任者。欧麦尔（愿真主喜悦他）成为哈里发，但这是在他接受宣誓效忠之后才成立的。欧麦尔（愿真主喜悦他）临终时提名了六人，并建议从他们之中选出哈里发。

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.

在这些候选人中有阿里·本·阿比·塔利卜(愿安拉喜悦他)和奥斯曼·本·阿凡(愿安拉喜悦他)。欧麦尔去世并下葬之后,欧麦尔所指定的那个小组聚集起来,只有塔勒哈因在外旅行未能到场。据报道,他们的会议是在阿伊莎(愿安拉喜悦她)的家中举行的,阿卜杜拉·本·欧麦尔也在场。他们请艾布·塔勒哈·安萨里为他们守卫。待他们坐定后,阿卜杜勒-拉赫曼·本·奥夫说:"谁愿意将自己从其中(哈里发职位)排除出去,并主持这次会议,条件是他把它交给你们中最优秀的人?"也就是说,谁愿意放弃自己对哈里发职位的权利,条件是大家推举他为仲裁人,由他根据自己的判断从他们中间选出他认为合适的哈里发。说完这话后,阿卜杜勒-拉赫曼·本·奥夫等待回答,但没有人回应他,于是他接着说:我自己放弃对哈里发职位的权利。奥斯曼便说:"我第一个接受,因为我听见安拉的使者(ﷺ)说:"

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:

“地上的受托人就是天上的受托人。”祖拜尔和萨阿德也说：“我们同意。”阿里保持沉默，于是阿卜杜勒-拉赫曼问他：“阿布·哈桑啊，你怎么说？”阿里回答：“请你以真主的名义起誓，你会选择真理，不顺从私欲，不偏袒你的任何亲属，也不忽视乌玛的利益。”阿卜杜勒-拉赫曼回答：“请你们（所有人）向我起誓，你们会站在我这边反对任何改变约定的人，并接受我为你们（所代表的）所选定的人。我也向你们起誓：以真主发誓，我不会偏袒亲属，也不会忽视乌玛的利益。”他让他们每个人起誓，自己也向他们起誓。然后他开始逐一征询每个人的意见，说：“除你自己之外，这群人中你认为谁最有资格担任这一职位？”或类似的话。阿里说：“奥斯曼。”奥斯曼说：“阿里。”萨阿德说：“奥斯曼。”祖拜尔也这样说。随后，阿卜杜勒-拉赫曼征求麦地那知名人士的意见，并逐一询问麦地那所有穆斯林，无论男女。他没有漏掉任何一个人，询问他或她希望这群人中谁来担任哈里发。其中一部分人选择了奥斯曼，另一部分人选择了阿里。

“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.

当阿卜杜勒-拉赫曼完成了他的实情调查,并与所有人——男人和女人——商议之后,他召集穆斯林到清真寺,佩着剑、戴着先知ﷺ赐给他的头巾(Amama),登上讲台(Minbar)。他站立了许久,然后开始讲话:

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:

"诸位民众啊！我已公开和私下询问过你们关于你们的伊玛目，我发现你们找不到可以与这两人并列的人：阿里和奥斯曼。"然后他转向阿里，对他说："来到我这里，阿里！"阿里站起来，走到讲坛下，直到走到它下面。阿卜杜勒-拉赫曼握住他的手，说："你是否愿意依照安拉的经典、祂的使者的sunnah，以及艾布·伯克尔和欧麦尔的做法，向我效忠（宣誓）？"阿里回答："不，凭安拉起誓，我只依照我自己的努力和我的知识。"也就是说，我会依照安拉的经典和使者的sunnah，依照我自己对它们的努力和理解向你效忠。至于艾布·伯克尔和欧麦尔的做法，我不以之约束自己，而是运用我自己的见解。"阿卜杜勒-拉赫曼于是松开他的手，喊道："来到我这里，奥斯曼！"他握住奥斯曼的手，奥斯曼站在先前阿里站立的地方，他对奥斯曼说："你是否愿意依照安拉的经典、祂的使者的sunnah，以及艾布·伯克尔和欧麦尔的做法，向我效忠（宣誓）？"奥斯曼回答："凭安拉起誓，愿意。"阿卜杜勒-拉赫曼于是抬头望向清真寺的屋顶，手仍握着奥斯曼的手，说："主啊！请听见并作证；主啊，我已将我颈上的那份责任，放到了奥斯曼的颈上。"于是人们争先恐后地向奥斯曼效忠，直到把他挤得不堪重负。随后阿里挤过人群，走到奥斯曼面前，也向他效忠。这样，对奥斯曼的效忠宣誓便完成了。

"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.

在欧麦尔(ra)任哈里发期间,他限制圣门弟子离开麦地那;而在奥斯曼(ra)任哈里发期间,圣门弟子获准分散到麦地那以外各地。奥斯曼哈里发(ra)所做的一些决定曾遭到部分圣门弟子的非议。一些来自埃及及其他边远地区的人,在阿卜杜拉·本·赛巴的策划下,前往麦地那,意图杀害奥斯曼哈里发(ra)。据称,阿卜杜拉·本·赛巴原为犹太人,后来表面上皈依了伊斯兰教。

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.

所有的圣门弟子,包括阿里(愿主喜悦他),都竭尽全力与那些人进行协商,但那些人并不愿意听取阿里(愿主喜悦他)所提出的意见。事态不断升级,最终导致奥斯曼(愿主喜悦他)被刺杀。在奥斯曼(愿主喜悦他)遇刺时负责守卫他的人都是极其高尚的人,其中包括阿里(愿主喜悦他)的两个儿子哈桑(愿主喜悦他)和侯赛因(愿主喜悦他);然而,守卫者最终被压倒,奥斯曼(愿主喜悦他)遭到了刺杀。

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.

当乌thman·本·阿凡(愿真主喜悦他)被叛乱者杀害后,麦地那在他之后五天没有哈里发。那段时间的总督是叛乱领袖之一的加菲基·本·哈勒布。那些领袖请求阿里·本·阿比·塔利卜(愿真主喜悦他)接任哈里发之位。他一直避开他们,后来先知ﷺ的众伴侣来到他面前说:"这个人——指乌thman——已经被杀,人们必须有一位伊玛目,而如今我们看不到比你更有资格担任此职的人,没有人比你更有优先权,也没有人比你更接近真主的使者ﷺ。"他说:"不要推举我担任此职,因为我做辅佐会比做总督更好。"他们说:"不,凭真主发誓,我们不会这样做,直到我们向你宣誓效忠。"他说:"那么这必须在清真寺里进行,因为我不希望我的效忠宣誓是秘密的,也不希望它除非经穆斯林同意而取得。" 阿卜杜拉·本·阿拔斯后来评论说:"我担心他到清真寺去,因为我害怕有些人会挑起事端,但他坚持要去清真寺。当他进入清真寺时,迁徙者和辅士跟随他进去,并向他宣誓效忠。然后人们也向他宣誓效忠,大多数穆斯林也都如此,尽管倭马亚家族和一些圣门弟子没有到场。" 在阿里(愿真主喜悦他)的时代,他与一些圣门弟子(愿真主喜悦他们)存在分歧。事实上,阿里(愿真主喜悦他)发现自己面临诸多关键问题,例如他的观点:导致乌thman(愿真主喜悦他)遇刺的有组织阴谋,是一场有组织的内部破坏,而非一人所为。他与圣门弟子之间存在分歧,例如塔勒哈、祖拜尔和阿伊莎·宾特·艾布·伯克尔(愿真主喜悦她们);穆阿维叶(愿真主喜悦他)坚持要求将乌thman(愿真主喜悦他)的杀害者交给他;阿里的一些所谓"支持者"开始散布阿里(愿真主喜悦他)是真主化身的说法。

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.

就他而言，阿里（愿真主喜悦他）选择同时应对所有这些危机：他处死了宣称他是神的人；他迁往库法，以处理塔勒哈、祖拜尔和艾布·伯克尔之女阿伊莎（愿真主喜悦她们）的问题；他成功地平息了这一事件，尽管这导致了塔勒哈和祖拜尔（愿真主喜悦他们）被杀；随后，他（愿真主喜悦他）又向叙利亚进发，以应对穆阿维叶（愿真主喜悦他）。所有这些活动使阿里（愿真主喜悦他）不断卷入这样或那样的冲突之中。最终，这些冲突以他（愿真主喜悦他）遇刺身亡而告终。

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.

正是在这样的环境中，什叶派的种子被播下并开始生长。起初，它是一场政治运动，打着让哈里发职位回归阿里（ra）及其后裔的旗号进行。后来，它被赋予了学理上的内涵。什叶派分裂为许多派别。有些人走向极端，宣称阿里（ra）是神。另一些人声称使命本应属于阿里（ra），而非穆罕默德ﷺ。这两个派别都不被视为穆斯林，甚至什叶派自己也把这些派别称为非穆斯林。除此之外，还有像栽德派和加法里派这样的群体，他们完全没有走向这些极端。

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.

有些人如今笼统地把所有什叶派都贴上非穆斯林的标签。这种概括并不正确，因为并非所有什叶派都认为阿里（ra）应当获得使命，或认为阿里（ra）是神的化身，或认为《古兰经》被篡改且不完善。宰德派和贾法里派不能被称为非穆斯林，因为他们并不信奉这类毫无信仰的信条。然而，如果某个人持有这些信念或观点，那么无论他是什叶派还是逊尼派，他都应当被冠以非穆斯林的称谓。任何持有毫无信仰的观念和思想的人，即便他出生于逊尼派家庭，也不会被视为穆斯林。

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.

伊玛目宰德·本·阿里(公元80年—公元122年)生于麦地那。他的父亲阿里是第四任哈里发阿里·本·阿比·塔利卜之孙、侯赛因·本·阿里之子,是侯赛因的后裔中在卡尔巴拉幸免于难的少数人之一。伊玛目宰德的父亲备受尊敬,学识渊博,并且反对那些自称为什叶派者的极端主张。

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.

正是在这样的环境中,伊玛目宰德出生了。他十四岁时父亲去世,由他的哥哥穆罕默德·巴盖尔照料他。他早年的教育是从他的哥哥穆罕默德·巴盖尔那里获得的,当时后者被视为一位伟大的学者。他还跟随另一位伟大的学者阿卜杜拉·本·哈桑·本·阿里学习。巴盖尔和阿卜杜拉·本·哈桑都是许多伟大学者和伊玛目的老师,包括艾卜·哈尼法和伊玛目马立克,他们都从他们那里传承圣训。宰德还跟随居住在麦地那的其他塔比along学者学习。

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.

后来，伊玛目宰德迁往巴士拉，在那里结识了穆尔太齐赖派的创立者瓦绥勒·本·阿塔。他在伊拉克与希贾兹之间往来不断，追求知识。艾布·哈尼法曾说起伊玛目宰德："我见过宰德，我从未在他那个时代见过比他更有学识、思维更敏捷、言辞更雄辩的人。他是独一无二的。" 伊玛目宰德与哈里发阿卜杜勒·马利克存在分歧，甚至起兵反抗他。他前往库法，伊拉克的什叶派加入了他的阵营。在一座清真寺里，有15,000人向他宣誓效忠，但当他面对哈里发的军队时，仅有约400人与他站在一起。伊玛目宰德认为，武装对抗是应对哈里发的最佳方式，而当那些所谓的支持者像当年抛弃他祖父侯赛因那样抛弃他时，他深感失望。

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.

尽管伊玛目侯赛因和伊玛目宰德当时都采取武装对抗的方式来纠正伊斯兰国家的局势，但看来真正需要的，是建立一个在乌玛之中工作的群体，去教育乌玛，并成为乌玛的守护者，而不是在没有这种准备的情况下反抗哈里发。这样做不但没有解决问题，反而使局面更加复杂。伊玛目宰德和他少数支持者对哈里发军队的抵抗，以他的牺牲告终。据传他曾说："我担心会像我的祖父侯赛因被背弃那样，我也被背弃。"事实上，这话后来应验了。

Even though both Imam Hussein and Imam Zayd utilised military confrontation to correct the situation in the Islamic State at that time, it seems that what was needed to be established was a group that would work in the Ummah to educate it and serve as a safeguard for the Ummah, instead of rebelling against the Khaleefah without this preparation, which did not at all solve the problem but rather made matters more complicated. The stand by Imam Zayd and his few supporters against the army of the Khaleefah ended with his death. He was heard saying: “I am worried that I will be let down just like my grandfather Al Hussein was let down,” and in fact this was true.

宰德教法学派（Madhab of Imam Zayd）最著名的学者之一是沙firm尼（Imam Shawkani）。沙firm尼于伊历1250年在也门去世。他的著作表明，他反对盲从（Taqleed）。这些著作还表明，他对待各个教法学派一视同仁，包括宰德派在内；在信条（'Aqeedah）问题上，他丝毫没有违背先贤（Salaf）的主张。沙firm尼的著作包括圣训学著作《Nayl al Awtaar》、法理学著作《Irshad ul-Fuhool》以及经注学著作《Fathul-Qadeer》。

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.

伊玛目穆罕默德·本·伊斯玛仪·as-Sana‟anee（公元1648年至1768年，即伊历1059年至1182年）出生于也门，后迁居麦加，并成长为一位极有造诣的穆贾塔希德。他反对盲目效仿（Taqleed），并遭到那些拒绝“依据经典独立思考”（Ijtihad）之人的猛烈质疑；然而，他坚守自己的立场，从不理会那些反对者。他的众多著作之一是《圣训》类的《Subul-us-Salaam》。

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》和《Nayl Awtaar》这两部著作，如今都被视为在教法（Fiqh）与圣训学（Hadith）领域极为重要的典籍，因其贡献而备受推崇。

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

虽然什叶派伊玛目派也被称为贾法里耶派，但这并不意味着什叶派教法的唯一来源是伊玛目贾法尔。它是与其他人的学说混合而成的。贾法里耶学派的教法还包括库米、图西和库拉尼等人的学说。因此，很难核实伊玛目贾法尔所传述的内容。贾法里耶派的主张包括：

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. 伊玛目是由先知（ﷺ）任命的，即阿里（ra）及其后裔。十二位伊玛目如下：

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

1. 阿里 (ra)。

1. Ali (ra).

2. 哈桑·伊本·阿里(愿安拉喜悦他)。

2. Hasan ibn Ali (ra).

3. 侯赛因·本·阿里(愿安拉喜悦他)。

3. Hussein ibn Ali (ra).

4. 阿里·宰因·阿比丁。

4. Ali Zain-ul-aabideen.

5. 穆罕默德·巴盖尔

5. Muhammed al-Baaqir.

6. 贾法尔·萨迪克

6. Ja‟far as-Saadiq.

7. 穆萨·卡兹姆

7. Musa al-Kazim.

8. 阿里·雷达

8. Ali al-Rida.

9. 穆罕默德·贾瓦德。

9. Muhammad al-Jawad.

10. 阿里·哈迪。

10. Ali al-Hadi.

11. 哈桑·阿斯卡里(Al Hasan al-Askaree)。

11. Al Hasan al-Askaree.

12. 穆罕默德·本·哈桑。

12. Muhammad bin al-Hasan.

B. 伊玛目是无谬的，即他们不会犯任何罪过。

B. The Imams are infallible i.e. they cannot commit any sins.

C. 伊玛目拥有超越先知层次的品质。正如阿亚图拉霍梅尼所言："伊玛目拥有崇高的地位、尊贵的品级，以及受造的代理权（哈里发职位），宇宙中的一切原子都向其主权与统治臣服顺从。在我们教派的基本信条中，伊玛目所处的地位，是近侍天使或受命的先知都无法企及的。此外，依据我们所掌握的传述与圣训，最伟大的先知与伊玛目在此世之前，曾以光的形态存在，真主使他们环绕在祂的宝座周围。"40

贾法尔年幼时便亲眼目睹了他的叔叔起兵反抗伍麦叶哈里发的事件。他看到自己的追随者如何让他失望，由此对自称为什叶派的人形成了完整的认识。后来在阿拔斯哈里发时期，由于他们同属哈希姆家族，人们曾期望情况会因阿赫勒·拜特而有所好转。

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.

然而,当阿勒·拜特的一些人反抗阿拔斯王朝时,又发生了一场大屠杀,伊玛目贾法尔目睹了又一个迫害的时代。因此我们发现他尽可能地远离政治生活,也从未为自己索取效忠宣誓(Bay'ah)。然而,这并不意味着他没有政治见解,也不意味着他没有形成自己的政治观点。在他的时代,什叶派中出现了极端的主张。这些观点包括:认为圣门弟子(愿真主喜悦他们)是异教徒,诋毁艾布·伯克尔和欧麦尔(愿真主喜悦他们),并声称这些观点源自贾法尔和伊玛目穆罕默德·巴基尔。同样在他的时代,另一个偏离正道的派别赫拓布派(Khattabiyyah)兴起了。

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.

一个名叫阿布·哈塔卜的波斯人自称为先知，并由此发展出哈塔卜派运动。伊玛目贾法尔承担起澄清哈塔卜派所散布谬论的责任，为此他吃了许多苦头。例如，有报道称，哈里发曼苏尔因听闻伊玛目贾法尔擅自收取天课的传言，将他召至面前。后来曼苏尔发现这一指控并不属实，很可能是伊玛目贾法尔的敌人散布的。

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.

除了为清理异端人士所造成的混乱而奋斗之外，伊玛目贾法尔在教法学（Fiqh）和圣训学（Hadith）方面也做出了巨大贡献。伊玛目贾法尔的教法学被视为逊奈（Sunnah）之教法学的一部分。然而，有些自称为贾法里派的人，却试图描绘出一个与此不同的伊玛目贾法尔形象。

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.

阿勒·库莱尼在他的《al-Kafi》（《凯菲》）一书中声称，伊玛目贾法尔拥有一种特殊的知识（ʿIlm），这种知识从先知ﷺ的井中传给了阿里（ra），然后传给其他伊玛目，最后到达伊玛目贾法尔，他又将其传给其余的贾法里派伊玛目。阿勒·库莱尼称这种特殊的知识为“贾夫尔”（al-Jafr）。这种“贾夫尔”能使携带或拥有它的伊玛目获得关于“盖卜”（al-Ghayb，即不可感知之事）的知识。看来这一说法实际上源自哈塔比耶派（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.

这些说法本不该出自受人敬重、值得信赖的伊玛目贾法尔，尤其是当我们意识到，记述者阿勒-库莱尼声称《古兰经》曾遭篡改时。很明显，这些归于伊玛目贾法尔和伊玛目宰德的异端言论是虚假的，这两位受人敬重、值得信赖的伊玛目绝不会说出这样的话。

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.

终于，穆斯林乌玛在其历史上经历了无数动荡。我们现在必须认识到，相互指责乌玛的分裂并不能解决当前的问题。穆斯林乌玛必须在伊斯兰教中那些不容争议的问题上达成一致，同时也要认识到，有些问题上出现分歧是很自然的，因此必须为这些分歧留出空间。

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.

乌玛必须共同认定:除安拉(SWT)之外再无应受崇拜的主,穆罕默德ﷺ是安拉的最后一位使者;在他之后,没有任何启示降给任何人;他没有隐瞒使命的任何方面,也没有将其中的部分只传授给特定的精英。

The Ummah has to agree that there is no God but Allah (swt) and that Muhammad (saw) is His last and final Messenger; that no revelation was delivered to anyone else after him; that he did not hide any aspect of the Message nor did he give parts of it to special elites.