IMAM ALI'S REFORM
The major problems, which were confronted at the time, were the existence of a corrupt and incompetent administration, unjust social privileges, and wide financial gap between the rich and the poor. Thus, Imam Ali's reforms covered these three major fields.
1. Administration: All previous governors were instantly expelled from their posts. And the following people were put in charge, Uthman ibn Haneef for Basrah, Sahl ibn Haneef for Syria, Qais ibn Saad ibn Ubadah for Egypt, and Mousa Al-Ashari for Kofah. It is noteworthy that all the mentioned governors were not from Quraish tribe. This was bitterly taken by Quraish who were accustomed to rule and get the lion share of money and authority. It is not out of place to mention that the new governors were not only known for their piety and good conduct, but possessed sound administrative abilities. However, it must be taken into account that the conditions in which they were operating and the unstable situation of that period gave them no chance to manifest fully their talents. But, still the marks, which they left in the society, were so deep that they survived and remembered for generations.
2. Protection of Rights: The rights of Muslims whether social or financial were carefully observed and protected. Thus Imam Ali (p.b.u.h.) declared "O people, I have the same rights and obligation as the rest of you" Therefore, he cut the way of every intruder who wanted to exploit his position or kinship or religious reputation. Imam Ali again stated, "It should be known that whoever is an immigrant (Muhajir) or a supporter (from Ansar) who accompanied the Prophet (p.b.u.h.), and think he is better than others for his companionship, then his goodness will be rewarded by God in the Hereafter. Every person who believes in God and His Prophet is entitled to the same rights and obligations. Money belongs to God, which must be divided equally among people. No-one will get a greater share than others, those pious people would get their reward in the Hereafter".
3. Fiscal and Monetary Policy: The extravagant monetary policy of Uthman which accumulated the wealth among his relatives and associates, had seriously imbalanced the society. However, Imam Ali (p.b.u.h.) had to take some drastic measures against the existing unnatural imbalance in the society. Thus he warned all people, "I shall follow the Prophet's Tradition and execute whatever he had commanded, hence, every gift which Uthman gave, or God's money which he donated will be returned to the treasury. Nothing will cancel its belonging to the treasury even if it was married with, or distributed in the wide country. Justice must be implemented. If someone feels hard to accept justice then injustice is harder to accept".
Moreover, he condemned prodigals who run after the pleasures of this life only while disguising in religious masks. In this respect Imam Ali said, "There are some people whom life has absorbed completely. They have built many houses, made rivers, rode beautiful horses, and took to themselves slave women, which brought disgrace upon them. Whenever I prevent them from indulging in bad deeds and give them no more than their rights, they turn angry and object furiously. They say, "Ali ibn Abi Talib has prevented us our rights".
However these new policies irritated the Quraishite. They no longer enjoyed their garden of Iraq and the rest of the Muslim country. Even what they have already gained was endangered of restoration to the Muslims treasury. Therefore, Imam All's policies were aiming at stripping them completely of their social privileges, financial status and authority. Quraish was not pleased with the new regime and worked continuously to hinder the stabilization of the new authority. Dissents and wars were launched successively shaking the whole State, economically, socially, politically and morally. Meanwhile, the poles of Quraish who were campaigning against Imam Ali's rule, realized that they were fighting Islam again. It was not Imam Ali as a person they were fighting, but it was the ideals and policies, which he (p.b.u.h.) had advocated. Thus the Umayyads who accepted Islam under various conditions but belief found that their materialistic thinking cannot reconcile with Islamic values. Hence, they decided to distort Islamic values and ideals, since opposing Islam openly was fatal, as they had experienced previously. So Muawiya had ordered the formation of a committee to fabricate Hadiths and distort the interpretation of Quran.
Five years had lapsed which were full of violent events. The camel's war in Basrah, Siffin war against Muawiya, Nahrawan war against Khawarij, and many other campaigns, which were continuously on the move. Thus the opposition was able to feed unrest practically in every part of the Islamic State, which shook the authority of the new administration.
Imam Ali (p.b.u.h.) was murdered at Kofah mosque, and Muawiya was given access to rule the whole country. The circumstances in which Muawiya assumed power will be discussed later.
MUAWIYA'S REIGN
The following points are the main features of his rule:
1. Authority: Muawiya assumed authority by sheer force. He did not hide this fact and put it plainly in his address at Kofah. He said, "O people of Kofah, do you think I fought you to establish prayers or giving alms (Zakat) or perform pilgrimage?" He continued, "I know you pray, pay alms, and perform pilgrimage. Indeed, I fought you in order to command you with contempt, and God has given me that against your wishes. You must be certain that whoever has killed any of us, and then he will be killed. And the contract between us of amnesty is under these feet of mine".
2. Terrorism: Muawiya's rule was terror in the whole Muslim land. This terrorism was spread by sending many convoys in various regions of the country. It was narrated that Muawiya summoned Sufyan ibn Auf AI-Ghamidi, one of his army commanders, and said, "This Army is under your command, proceed along the river Euphrates till Heet. Any resistance in the way should be crushed, and then invade Anbar. After that penetrate deep into Madaain. O Sufyan, these invasions will frighten the Iraqis and please those who like us. Such campaigns would attract frightened people to our side. Kill whoever having different opinions from ours, loot their villages and demolish their houses. Indeed, the War against money is similar to killing but is more painful to their hearts".
Another commander, Basar ibn Artat, was summoned and ordered to proceed towards Hijaz and Yemen. Muawiya instructed him, "Proceed to Madina and expel its people, Meanwhile, people in the way who are not from our camp should be terrorized. When you enter Madina, let it appear as if you are going to kill them. Make it appear that your aim is to exterminate them. Then pardon them. Terrorize the people around Mecca and Madina and scatter them".
3. Islamic Concepts and Laws: During Muawiya's reign even basic human rights were denied to people. No one is free to express his opinion. Spies were employed to terrorize people, besides the army and police who spared no opportunity to crush people and silence their voices. There are some documents, which reveal Muawiya's instructions to his governors. For instance, the following letter was addressed to all judges. "Do not accept the witness of Ali's followers or his descendents in courts". Another letter stated "If you have evidence that some person likes Ali and his family, then omit his name from the rations of Zakat". Another letter continued, "Punish whoever is suspected to follow Ali and bring his house down". Such was the situation of Muawiya's rule. Historians who were recording these waves of terror described them as unprecedented in history. People were so frightened that they did not mind being called atheists, thieves, but not followers of Imam Ali.
Another facet of Muawiya's rule was the discrimination between Arabs and non-Arabs. It is an established fact that non-Arabs during Muawiya's reign were treated as third class citizens. Although they embraced Islam but still had to pay Kharaj and Jizyah! Non-Arab soldiers in the state armies used to fight for bare subsistence level. Once a dispute between an Arab and a non-Arab was presented to a court. The Judge was Abdullah ibn Amir. During the procedure, the non-Arab sadly remarked to his opponent. "May God does not multiply people of your kind" (meaning Arabs). The Arab answered him light heartedly. "O God, increase their population among us"(meaning non-Arabs). People who were present asked the Arab in a state of bewilderment "How do you pray for their increase while he prays for your decease?" The Arab answered, "Yes indeed, they clean our streets, make shoes for our animals, and weave our clothes".
Perhaps the most dangerous mischief, which Muawiya had embarked upon, was the fabrication of Hadiths. When he was facing Imam Ali (p.b.u.h) as an adversary, he found his case a hopeless one. His past was dark and shameful, while that of Imam Ali was glorious and shining. In order to sustain his campaign and boast his followers, Muawiya had to attract some weak character companions, and employed them to fabricate Hadiths. Naturally, his aim was to boast his campaign, challenge adversaries, and legalize his claim to rule. Muawiya's order was not to let any Hadith or incident in favor of Imam Ali but to fabricate a similar one and attribute it to Uthman, Umar and Abu Bakr. The second phase of this psychological warfare was to put Hadiths in Muawiya's favor. The third phase was to silence people and keep them calm at what he did whether in wronging Muslims or his violation of Islamic laws.
This trend of fabrication of Hadiths, was constituting a grave danger to the integrity of Islam. Hadith is considered as the second source of Islamic legislation after Quran. Therefore, it was very important to divert this danger. The exposition of this trend to the Muslims at large was very vital. This was done by disgracing those who embarked upon this terrible mischief and nurtured it. Thus, Imam Hussain's revolution as I can see it.
Few samples of the fabricated Hadiths are the following. Through Abu Hurairah, the Prophet said "God has trusted three for his revelation: myself, Jabriel and Muawiya ". I wonder what God was doing for the revelation when Muawiya was part of the infidel's camp. Again, Abu Hurairah narrated that the Prophet had given Muawiya an arrow and told him "Take this arrow until we meet in Paradise". What a lucky arrow to enter Paradise.
Abdullah ibn Umar claimed that the Prophet said "You will see greed after me, and things which you would disagree with" People asked "O Prophet of God, then what do you order us?" The Prophet said, "Do the governor's right and ask God for yours". Another fabricated Hadith said to be narrated by Abdullah ibn Umar "Endure what you do not like of your governors, because if you separate from the group (Jamaa) one foot and then died, you would have died as an unbeliever".
These fabricated Hadiths are not only principally contradicting the Quran and other verified Hadiths but are calling Muslims to be slaves of their rulers. This was exactly what the Ummayad's were aiming at.
4. Appointing Yazid: Muawiya was not ruling as an individual, but was representing a way of thinking different in nature from that of Islam. However, he was not content to leave the ruling stage without making sure that it was properly looked after. His pragmatic and materialistic mind drove him to prepare the crowning of his son, Yazid. Although he made many promises that he would not contemplate installing Yazid. The conditions at the time were not suitable because still there were Muslims who were politically conscious and wanted to see the restoration of Islamic laws and values. Hence, Muawiya had a difficult job to perform before leaving this world. Indeed, he tried his best far buying allegiance to his son of Army commanders, chiefs of tribes and distinguished personalities. But, his efforts failed with many, and he left general instructions of the way to deal with them.
IMAM HASAN'S POLICY
Wars and internal strife during five long years caused tremendous strain among people. Imam Ali's speeches at Kofah were manifesting this phenomenon clearly; People were tired of wars, because they were worn out economically. The murder of Imam Ali was disastrous in the political sense. Imam Ali and Muawiya symbolized the apparent dispute between the two parties. The murder of Imam Ali (p.b.u.h.) gave Muawiya a stronger hand in the political field, since his opponent had disappeared from the stage.
Although Imam Hasan assumed power after his father, his authority was not established. Thus, some Iraqi tribes defected to Muawiya's camp when the latter promised them high donations and animated their hopes of success and good reward. However the scene in Kofah was hopeless, the majority of people were longing for peace. They did not realize at the time the price of peace they were wishing. Nevertheless the political scene required nothing but wise manipulation and patience. The Iraqis and the rest of the Muslim World seemed to be in need of direct experience with the Umayyad rule. Imam Hasan (p.b.u.h.) gave them this chance in order to polarize them permanently against the Umayyads. Besides, in such conditions, the most daring, islamically conscious who would get killed. Imam Hasan wanted to spare such people from being killed and utilize them for a greater task. The task, which the purity of Islam depended upon, and the existence of Islamic ideals and practices in the society. Those people were entrusted with the propagation of Islamic concepts, unveiling the un-Islamic character of the Umayyads and expose their deviation to the society.
Thus Imam Hasan's answer to Hijr ibn Uday Al-Kindi came "I found people wishing to reconcile and disliked war. I did not want to go through something, which they disliked. I reconciled especially for the sake of our followers to be spared from being killed. However, I have only postponed the war, and God has a surprise every day".
It is noteworthy that Imam Hasan's move was politically sound. He actually scored many points against Muawiya in that incident. First, he showed his keen concern for Muslim's lives and well being. Secondly, he displayed his integrity and disinterest in power if that meant an aim as such. Thirdly, he respected the contract while Muawiya broke it as soon as it was signed. Fourthly, the very conduct of Muawiya's ruling and his clique exposed the seriousness of his danger and put people in continuous struggle against his power. Thus, Muawiya's religious mask was stripped off, and at least, responsible people had no doubt about his real character. Therefore the danger of his deeds was partly eliminated.
YAZID'S CLAIM
Muawiya was busy preparing the installment of Yazid as his heir in ruling the Muslim world. In writing to Imam Hussain he found no pleasant answer to his demands. Thus, Muawiya reminded his son to beware of Imam Hussain. Yazid took his father's advice and promptly wrote to his governor at Madina, Al-Waleed ibn Atabah to secure recognition from Imam Hussain. But Al-Waleed's efforts were in vain. Imam Hussain's reply was definite and direct. He said "We the family of the Prophet, the essence of the message and the visiting place of angles . . . While Yazid is a corrupt, drunkard, murderer and fostering his sins. A person like me cannot obey a person like him".
His father arranged Yazid's ascent to power. Thus all the power at his disposal was transferred to Yazid. And the latter used every means to obtain submission for his unholy policies of oppression and aggression. Therefore, Yazid had no legal right whatsoever in his claims and demands. On the contrary, he was responsible for many illegal deeds, which demand scorn and required punishment.
THE REVOLUTION'S MOTIVES
The motives for revolution were numerous. Some were direct grievances of the general people while others were ideological. The following were the most apparent:
1. There were many defects and drawbacks but the most urgent one was the attempt to distort Islamic concepts and ideals. This aspect was of extreme importance and preoccupied the minds of responsible Muslims at the time. The fabrication of Hadith was all too common, which had a poisonous effect on the lives of Muslims. This, was giving the Umayyads for a while a free hand to carry out their inhuman deeds and policies. The mask of religion, which they used to hide their un-Islamic conduct, was extremely dangerous. In the long run, this could have changed Islamic concepts of ruling and inverted social ideals. Thus, stripping off this mask and exposing the true Umayyad's picture was of utmost necessity.
2. The State's structure was built on an un-Islamic basis. Quraish was born to rule, Arabs were second-class citizens, and non-Arabs constituted the base of the society's pyramid. That was the general social picture of the Muslim world under the Umayyads dynasty. Freedom of thought and expression were denied, when one dared to express an opinion contrary to that of the Umayyad's, prison became his home, his property was robbed, and even his life was at stake.
3. The Umayyads considered the Muslim world to be their own property. The alms (Zakat) and other Islamic dues were collected, but no one knows or can question where that money went. Large gifts and donations were given to few cruel governors and tribal chiefs in order to secure their allegiance. Large sums of money were wastefully spent on racing, gambling, winemaking, and buying slave women to entertain high-class people in power. Hence, the majority of Muslims were left near starvation level while the ruling group all enjoyed the social and material privileges.
4. The Muslims had apparently got used to the un-Islamic rule of the Umayyads as time passed by. Their resistance slackened and some people began adjusting themselves to the new conditions. Hence, the revolutionary spirit of Islam began to disappear gradually from Muslim's lives and thoughts. Therefore, a new stimulant to their souls was necessary to activate their lives and try to restore, Islamic conduct to the society.
THE REVOLUTION'S PROCEDURE
Imam Hussain made no doubt of his intentions to fight the regime of the Umayyads. The speeches he delivered at Mecca were consistent. Besides, the will which he entrusted to his brother Mohammad ibn AI-Hanafia who remained at Madina. That will, in fact, was a formal declaration of the revolution. He (p.b.u.h.). Wrote, "I am not campaigning for unwillingness to accept righteousness, or having intent to do mischief and suppress people. Indeed, I have decided to reform my grandfather's nation. I want to enjoin what is right and forbid dishonor. People who accept my call for being right, and then God is the Master of righteous people. Those who reject my call, and then I shall be steadfast till God passes His Judgment. Indeed, God is the best Judge".
During his travels to Karbala, he never ceased calling people to strive for the Islamic ideals of social justice and government, and to wage war against deviation from Islamic conduct. In his speech (p.b.u.h.) at Karbala, he quoted the Prophet (p.b.u.h.) saying "He who sees a cruel governor violating Gods law, breaking his covenant, acting in contrast to the Tradition of the Prophet, mischievous and suppressing people, then he does not try to change that ruler by action or speech; indeed God has promised with an appropriate place in Hell". "O people those Umayyads have pledged allegiance to the Devil and left God's obedience. They have spread corruption, suspended the application of Islamic laws, and taken to themselves Muslim's wealth. Besides forbidding what is permitted and allowing what is forbidden."
Imam Hussain's speeches were aiming directly at stripping the religious mask of the Umayyad's regime. He was, introducing himself to people and explaining his message to the nation. Indeed, the personality of Imam Hussain and his religious reputation was beyond question or doubt. Therefore, no wonder of carrying such a great task while many distinguished people were not ready to raise a finger.
Any objective study of this great revolution will show that something unique about its procedure and results. The leader predicts his own death before even setting a foot in the march! But, he goes on carrying out all necessary preparations for his campaign. Imam Hussain's address to the people at Mecca was this: "O people, as if my body be cut to pieces by spears and wolves between Al-Nawawees and Karbala. ... There is no question of the day, which was already written. God's satisfaction is our aim, we the family of the Prophet".
The way Imam Hussain and his Companions fought was a glorious record of bravery and nobility. They were only seventy fighting men against thousands of the Umayyad's Army. Even with this imbalance of fighting power, the Umayyad's Army used the most vicious and ignoble methods in fighting this tiny camp. The Umayyad's Army went to the extent of preventing them drinking water and kept them for three days tortured in the burning heat of the desert. But, the firm faith of Imam Hussain and his followers in their cause was never shaken. Thus they set an ever-shining torch of Jihad against deviation from Islamic conduct and smashed the myth of the Umayyads of keeping allegiance to deviated regimes.
THE REVOLUTION'S RESULTS
What had Imam Hussain's revolution meant in history? Some people, who are not familiar with its motives, innocently inquire about its results. Others have even questioned its wisdom that striking at a mighty force like the Umayyad's was fatal.
Although the revolution's motives were already discussed, but a brief review of the changes in the Muslim World after Imam Hussain's revolution is appropriate at this stage.
1. Murdering Imam Hussain (p.b.u.h.) the grandson of the Prophet (p.b.u.h.) was a great shock to the whole Muslim world. This is not to mention the way he was murdered or the treatment given to his family who had the highest esteem and respect of all Muslims. Consequently, all Muslims dissociated themselves from the Umayyad's deeds and policies. Indeed, who want to share in the certain curse upon those who murdered the family of the Prophet? Thus, this revolution had done the task of unveiling the Umayyad's un-Islamic character to the general public and left no doubt in any person's heart about the Umayyad's substance. Therefore, the concepts, which the Umayyad's were propagating in order to distort the ideals of Islam, found no listening ear any longer. Hence, diverting the Umayyad's mischief of changing Islamic concepts and ideals.
2. Imam Hussain's revolution set a lively example as to the duty of Muslims in such conditions. It had deeply penetrated people's hearts, and produced great pains for not doing their Islamic duty. This feeling, which pained people all the time transformed into repentance and then to an open revolt against the Umayyad's regime. Thus, the revolution provided the stimulant to move their spirit and set it in a dynamic movement. Indeed, the Islamic movement was put to a new gear throughout the rest of the Islamic history. A series of revolutions manifesting Imam Hussain's revolutionary spirit and reforms emerged at successive intervals. Tawabeen's revolution took place immediately after Karbala's tragedy. Another revolution at Madina was aiming at doing away with the Umayyads deviated regime Al-Mukhtar Al-Thaqa filed another revolution, which stormed the Umayyad's regime in Iraq. He was able to punish all principal collaborators in the campaign against Imam Hussain in Iraq. Mitraf ibn AI-Mughira's revolution against Hajjaj and Abdul Malik was another result. However, there were a chain of revolutions in all parts of the Muslim world which eventually had done away with the Umayyad's regime. Imam Hussain's revolution was the principal slogan of the revolutionaries against the Umayyad's.
The Abasides came and soon their conduct was exposed as not that which the family of the Prophet were advocating. They realized that the revolution results were stolen and before they could do anything, the main personalities, which carried the revolt through, were treacherously eliminated by murder, poison and imprisonment.
The attempts to restore Islamic conduct were never ceased throughout Islamic history. Bitter experiences and intermittent material failures are natural results of struggle. Most important is the triumph of the Islamic spirit against intimidation and attempts to obscure its shining face and glory. A ceaseless revolution in Muslim lives is a reality, which the enemies of Islam failed to extinguish. The secret key of this blessed revolution lies in the firm faith in God. The unshakable conviction, which puts material supremacy and gain in an inferior position to God's satisfaction. Imam Hussain demonstrated these ideals when the Muslims were in need of such an example most.
The revolution of Imam Hussain was not solely for changing a government. If it was so, then it would be wrong to call it a revolution. Imam Hussain was advocating a drastic change in the social set up, the economic and political structures, and refining Islamic concepts from foreign ideas, which had crept into Muslim's minds and thoughts. In other words, Imam Hussain wanted to change the life of Muslims to be in conformity with Islamic laws and ideals. Indeed, this explains one main reason for why Imam Hussain was let down by the tribes of Kofa after being promised support, and his call was ignored by the rest of the Muslim world. Hence, a revolution means a drastic change in one's life or the collective life when applied to a large scale.
