). Until this point in time there was no split in the ummah with regards to beliefs.
We can clearly understand from this that the stance taken by Sayyidina Hussain radiya Llahu ‘anhu did not result in him becoming estranged from the the Ummah or despised by them. He regarded his presence at the borders of the Muslim state as a great service to Islam, for which he had volunteered and presented himself. He did not desire any type of fragmentation or disorder to arise in the Muslim world.
When Zayn al ‘Abidin, who was the son of Sayyidina Hussain radiya Llahu ‘anhum, arrived in Madinah Munawwarah, he studied under Sayyidina Jabir (d. 74 A.H), Sayyidina ‘Abdullah ibn ‘Abbas (d. 68 A.H), and Sayyidina ‘Abdullah ibn ‘Umar (d. 74 A.H) radiya Llahu ‘anhum. He also had a close relationship with Sayyidina Abu Hurairah radiya Llahu ‘anhu, who in turn loved him deeply. Imam al Zuhri said, “I never saw a greater faqih (jurist) than Zayn al ‘Abidin.”
His lessons held in Masjid al Nabawi were attended by all and sundry, just like the gatherings and lessons of other great ‘ulama’ of the time. No difference of opinion with regards to beliefs existed between Zayn al ‘Abidin and the other ‘ulama’ of the time. Thereafter, Imam Muhammad al Baqir and Imam Jafar al Sadiq became leading personalities in Hijaz, following in the footsteps of their forefathers.
However, there were those elements who were attempting to create a rift within the belief structure of the ummah, soon after the martyrdom of Sayyidina ‘Uthman radiya Llahu ‘anhu. Sayyidina ‘Ali radiya Llahu ‘anhu had a number of such deviants burnt alive. Towards the end of the third century, their sinister plots began yielding its fruits and now a picture of the Ahlul Bayt being totally estranged from the rest of the Ummah had been painted in the minds of many. Some historians and narrators tried to take this picture and establish its occurrence earlier on. It then became the duty of the scholars of the truth to educate the ummah regarding the Ahlul Bayt in that era, so that they do not look upon them with scepticism and judge them with some obscure yardstick. Instead they should regard them in the same manner they regard and revere the other great personalities of the ummah.
Stage 1: In the company of Rasulullah salla Llahu ‘alayhi wa sallam.
In this phase there is no issue regarding which there can be any difference of opinion.
Stage 2: During the Caliphate of the first three Khulafa’.
Stage 3: During the Caliphate of his father, Sayyidina ‘Ali radiya Llahu ‘anhu.
Stage 4: His period of Caliphate while in Kufah.
Stage 5: During the Caliphate of Sayyidina Muawiyah radiya Llahu ‘anhu after the sulh (reconciliation).
During this period, Sayyidina Hassan radiya Llahu ‘anhu took up residence in Madinah Munawwarah. Sayyidina Hussain radiya Llahu ‘anhu stood by the side of his brother and spent these five stages of his life together with Sayyidina Hassan radiya Llahu ‘anhu.
Stage 6: This is the stage of their lives after the demise of Sayyidina Hassan radiya Llahu ‘anhu. It was during this time that the journey to Karbala’ took place.
Many books have been authored about Sayyidina Hassan and Sayyidina Hussain radiya Llahu ‘anhuma, and many of them expound upon their lofty status, while others concentrate only upon the grief and difficulty they endured, (exaggerating at times and relying upon unfounded narrations).
Therefore the need was felt for a work, which will not only deal with their martyrdom and oppression, but will discuss their biography in light of authentic narrations and historical facts.
Sayyidina Hassan radiya Llahu ‘anhu enjoyed a lofty rank with regards to knowledge of the Noble Qur’an, and possessed deep insight in political matters, which was scarcely found among the people of his era. The priceless recommendations which he forwarded to his father, Sayyidina ‘Ali radiya Llahu ‘anhu, concerning various political issues are worthy of being written in gold. Merely claiming to love and revere such great personalities is no true achievement; rather one should study their lives in l