What was needed was contributing a comprehensive introductory article captioned ‘Role of price of the martyrs’. This article would have covered many an issue with complete details of this frightful tragedy which would have been a review. First of all its historical importance would have been highlighted and thereafter all the lessons and the resultant effects of the same would have been described one by one which remain hidden in this great sacrifice, these lessons are still loud in human parlance in the same manner as on the banks of Euphrates the sands were emitting a lesson from the blood of the martyrs and that was the truth the reality. In this world everything is perishable but the blood of martyrdom which has divine life therein never die. (Those slain with daggers for their fidelity always find from divine a new life.) But Alas at this moment I have not the necessary preparedness to do so. The precise hints are to be felt contented with. (Thou thyself read the detail version as spelt out from this precis.) 1. The first model which this great tragedy presents is “for call to truth and for reality and liberty one should sacrifice oneself.” The government of Umayyad was an ultravires Sharia government. It was based on oppression and personality cult. Therefore it could never be an Islamic government. They robbed Islam of its spirit of liberty and freedom and did away with consultancy and consensus of the Ummah and founded an autocratic government on oppression, fraud and deception. Their system of government was not divine Shariah. It was rather personal greed, lust and political objectives. In these circumstances it was essential that a precedent must be set of resistance by truth and liberty against rule of oppression and tyranny. This was a Jihad. The prince of martyrs set an example of his own sacrifice against the tyranny of Umayyad’s by waging a pious Jihad against the government which was based on injustice and oppression. He refused to obey and express fealty. Hence this model instructs us that every tyrannical and oppressive government must be openly opposed and such government must not be obeyed nor fidelity be expressed to it, the government which is dakait of human liberty and human rights granted by Allah almighty and which is based on a rule of oppression and injustice instead of truthfulness and justice. 2. For confronting such a government no amount of power and no material strength nor military equipment which is possessed by the government is necessary because Hussain son of Ali had a few down trodden and weaklings with him and nothing more. For truth and reality he did not care for the consequences. To set results is not your job it is the job of the almighty Allah who makes triumphant the truth despite its weakness and paucity of compatriots and defeats the crowd and the material strength. On such occasions those fond of conciliation remain worried as their wisdom suggests that defeat will be the result. Wisdom which is a divine bounty sometimes assumes the role of devil and provides excuses to the cowards. Who say it is suicidal to confront such a might possessed of guns and ammunition. And say who has opposed the crown and the government that we should do. The last question can be answered by me. There are hundreds of such instances in human history irrespective of the divine nature of a Jihad. The oppressed rose against the oppressor. Here is an instance of the oppressed of Karbala. You say that when a few men rose against the might and material of a government that it should be done? My reply is Hussain son of Ali with seventy two or sixty two hungry and thirsty people confronted the mighty, powerful and tyrannical government whose frontiers extended from Multan to the frontiers of France all thought the truth is that he saw his beloved writhing under thirst and hunger and later on each one of those pious souls sacrificed themselves in dust and blood for the sake of truth. This is also a fact that he never begged the enemy for water nor food to live and there is no doubt to this fact also that soaked in blood from top to toe and in this position he adorned himself with the cloak of martyrdom and reached the proximity of the Creator, Who by lets his friends writhe in blood and dust and gives time to his enemies to reforms themselves. Despite this, victory was for him and the crown of success and excellence was on his head which was replete with injuries. He staggered and writhed in dust and blood but each drop of his blood which he shed from his injuries on pebble and dust he invented floods of flames of revolution and renaissance which could not be suppressed by the blood thirsty Muslim bin Akba nor unchecked barbarism of Hajaj and Abdul Malik. These flames magnified and remained dynamic and the waters of oppression and tyranny served as petrol for them. The pride of government and oppression was put to air and each spark from this flood became a burning pyre for them. So mu so the end came of all that was done in Karbala when in year 132 Hijri, when Damascus and all the zones of the government were demolished and those wearing the crowns and assuming the thrones squirmed in dust and their own blood. Their deads were trampled by horses. The graves of the erstwhile conquerors were demolished. The deads were exhumed and even their bones were not spared of insult and hatred and thus the revenge of Allah almighty on the tyrants was effected. Was this result of all of Ibrahim Abbasi or conspiracies of Muslim Khurasani? Was it not the miracle of that blood which was shed on the banks of Euphrates? This is the material expression of the victory and it took a century to accomplish it. Otherwise the fact is when the drop of blood of the oppressed false on the ground contemporaneously with it starts the victory of reality. To be continued…