81. DISMISSAL OF FUNCTIONARIES & REASONS THEREOF
When Hazrat Ameer al Momineen (a.s.) assumed the caliphate, the functionaries appointed by the previous regimes were holding the positions in all the provinces. These governors had made the life difficult for the Muslims. They used to trouble the people as they wanted. They had no fear of getting questioned by the center. The Imam (a.s.) decided to do away with these functionaries.
Mughira ibne Shauba got wind of this plan and he came to the Imam (a.s.)and said, “I am your well-wisher and feel that I must give you a suggestion.that you don’t immediately remove Muawiya, Abd Allah ibne Aamir and other functionarie of the time of Hazrat Othman. When they enter your Bai-at you might do as you wish!” The Imam (a.s.) replied, “Your advice is very right from the worldly point of view, but:
“By Allah! I cannot be two sided in the matters of Faith nor will I tolerate dishonor and indignity in my reign.”
Ref: Tareeq e Tabari, Vol 3, Page 461
Now Mughira had no face to talk any more and went away. He was feeling for the turning down of his advice. The next morning he again went to the presence of the Imam (a.s.) and said,“The suggestion that I gave yesterday was not good. After more thought I have come to the conclusion that it will be better to remove all the functionaries.” Hazrat Ameer al Momineen (a.s.) was surprised at this change of heart when Ibne Abbas came and inquired on what purpose Mughira was there. The Imam (a.s.) replied that he visited him the previous day and on that day to give advice.“Yesterday his suggestion was that I continue to retain the functionaries and don’t effect any changes. Today he suggests that I must change all of them!” Ibne Abbas said,“In yesterday’s advice there is an element of thoughtfulness and today’s suggestion smacks of his anger because of the turning down of yesterday’s suggestion. Today’s advice smells of his deceit.I endorse his first advice and suggest to you to continue with the functionaries till they give their allegiance to you. They may be removed thereafter.” Hazrat said:
“If I leave Muawiya on his position, it will mean that I am making the misguided as my associates.”
Ref: Isteaab, Vol 3, Page 259
Similarly Ziyad Ibne Hanzala Tamimi too gave a similar advice. But the Imam (a.s.) didn’t give any cognizance to all these suggestions and depended on the veracity of his own decision. He stuck to his decision of deposing all the functionaries immediately.
In some peoples minds there is a thought that if the Imam (a.s.) had accepted the suggestions he might not have faced the difficulties that were to follow. But the truth is that these functionaries did not turn rebellious because of their summary dismissal. They were the Imam (a.s.)’s enemies since long. Even if they were left in their positions they would consider the Imam (a.s.) an impediment to their worldly schemes and would continue to weave the web of intrigue all the same. When both the alternatives seemed like bringing about the same result, then the Shariah demanded that the step that was commensurate with the demands of the Faith must be taken. Therefore the reasons for the deposition of the functionaries were:
Firstly, the first purpose of the Imam (a.s.) was to establish a truly Islamic regime. To do this it was important to close the avenues of selfishness, opportunism, avarice and to take steps to cleanse the society of these ills. This was not possible only with the change of the caliph. It was very important to remove the functionaries who were taking shelter behind political subterfuges and playing the game of family relations with the previous incumbent. The history bears evidence that because of the activities of those functionaries, the Islamic way of life was falling behind. If those men were continued in their positions, it wasn’t possible to constitute a truly Islamic establishment.
Secondly, the Muslims were demanding from Hazrat Othman to remove those conceited and cruel functionaries and to place just and morally steadfast persons in their place. When these demands were turned down, they took revolutionary steps. If the Imam (a.s.) had agreed with the suggestions not to disturb the set-up, then once again the tyranny of the functionaries would provoke the revolutionary tendencies in the people.
Thirdly, Hazrat Ameer al Momineen (a.s.) was personally doubtful of the honesty and integrity of those functionaries and had been expressing his opinion about them in the past as well. In fact he had advised Hazrat Othman to do away with the functionaries. Hazrat Othman made some excuse or other to continue with the status quo. About Muawiya he made an excuse that he was appointed by Hazrat Omer as the governor of Syria. This excuse didn’t have any weight! If the Imam (a.s.) continued with those functionaries after assuming the caliphate, the people would think that the demand for dismissal was not in public interest and was just to come to power. When that purporse was achieved, out of political expedient, Muawiya and the functionaries were allowed to continue holding their positions.
Fourthly, if for the strength and continuity of his regime the Imam (a.s.) continued to have Muawiya and other functionaries in their positions, it would have been termed as political weakness and people would say that despite the difference in the thinking he had bowed down to the circumstances and had no courage to remove them because of their influence and clout. The result would be that others would deem this as a weakness and would start making unreasonable demands.
Fifthly, the Ameer al Momineen (a.s.) had accepted the Caliphate with total sense of responsibility and therefore he couldn’t have closed his eyes to the tyranny of the functionaries against the people. Otherwise the responsibility would fall on him that despite knowing the natures and the way of functioning of those functionaries, he continued them in office. Therefore , at the first instance he had declared that he would do away with those functionaries.
Sixthly, Hazrat Ali (a.s.) and Muawiya belonged to two diametrically opposite groups. Muawiya was from the group which was free of any binding of the Faith and were opportunists. Against this, Hazrat ali (a.s.)’s politics was not under the debris of opportunism. Nor was there any element of cunning and subterfuge in his political stand. Because of this diametrically opposite nature, it was not possible for Muawiya to remain quiet even if he was allowed to continue with his position. He knew that Hazrat Ali (a.s.) would get rid of him one day or the other. Therefore, if he was allowd to remain the governor for some more time, he wouldn’t have quietly spent those days. But he would try to enhance his power of wealth and recruit more men to side with him. He could even have entered into an agreement with the neighboring Roman Empire. Considering all this, wasn’t it discreet to depose him immediately without giving him any more time to continue with his machinations.
Seventh: Muawiya was not only having the ambition of preserving and conserving his position of the governorate of Syria. He had set sights on taking his standard to the entire Realm. Therefore, during the time of Hazrat Othman he gathered around him a coterie of the Omayyads who would back him to the hilt. He was looking for an opportunity, with their backing, to declare himself the king. Therefore, when he felt that the tide had turned against Hazrat Othman, he thought of taking advantage of that by asking him to move to Syria under his protection and in Madina he had the danger from the disgruntled lot. The purpose of Muawiya was to remove Hazrat Othman from the center and take the reins of the administration in his own hands. This way he could have easily converted the temporary control into permanent hegemony. But Hazrat Othman refused to move to Syria and this subterfuge of Muawiya failed. When Hazrat Othman was assassinated, Muawiya used the event as a tool to further his interests. And started demanding Qasas for Hazrat Othman’s blood. If Hazrat Ali (a.s.)had continued with retaining Muawiya as the governor of Syria, he would have redoubled his activities to foment intrigue and trouble. If nothing, he would have spread the canard that Hazrat Ali(a.s.) was responsible for the killing of Hazrat Othman. If Hazrat Ali (a.s.) gave evidence of his non involvement in the assassination of Othman they would have said that without the allegiance of the people of Syria the caliphate of Hazrat Ali (a.s) was not valid. Thus Muawiya would have continued with his intrigues whether he was in the governorate or not.
Eighth: The functionaries were not selected on merit or their sympathies for the welfare of the people. They were the recipients of the favor from their relative. Therefore Hazrat Othman removed Ammar Yassir from Koofa and appointed his own cousin Walid ibne Uqba. Removed Abu Moosa from Basra and placed his uncle’s son Abd Allah ibne Aamir. Hazrat Othman removed Umro ibne Aas from Egypt and placed Abd Allah ibne Saad. In this manner he exhibited his nepotism by placing all his relations in positions of importance. Saeed ibne Musayyab writes:
“Hazrat Othman mostly nominated only those persons from Bani Omayya for the positions of governor who hadn’t the privilege of companionship with the Prophet (s.a.) and there used to be such talk about them that was not liked by the Prophet (s.a.)’s Companions.”
Ref: Tareeq al Khulafa, Page 110
When this selection was purely on the basis of partisanship and nepotism, maintaining them on the positions was not at all proper. It would have been tantamount to supporting the wrong step of the predecessor. It could never be expected that Hazrat Ameer al Momineen (a.s.) would ever approve of a wrong step and perpetuate it.
Nineth: Ameer al Momineen had been observing that the past regimes had neglected the Ansaar and the Hashemites. It went to the extent that the Shura. that was instrumental in bringing Hazrat Othman to the caliphate too had no representation of the Ansaar. Hazrat Othman had adopted the yardstick of selecting the Umayyads for positions of importance. On account of this the Hashemites and the Ansaar were deprived of their rights and the group rivalries had started raising their head. If merit was made the yardstick, there was no reason why none of the Hashemite and Ansaar could be selected for important assignments. This injustice could only be rectified by deposing the existing functionaries and making the fresh selection purely on the basis of merit.
Tenth: Although the functionaries were the product of Hazrat Othman’s nepotism, during the period of his virtual siege in his home at Madina, none of them came to his rescue during that period of one month although they had with them the army and all the materials of war at their disposal. When they had failed their benefactor and guardian, how could Hazrat Ali (a.s.) expect any faithfulness from them. However, when Hazrat Othman was killed, some of his sycophants started raising noises about Qasas for his blood. They must have rushed from their provinces for the succor of their master while there was time for them to reach and save him! They had no reasonable excuse for this lethargy. Muawiya, who was an expert at fabricating excuses, and knew the art of face saving, wasn’t also able to make any plausible excuse for his inaction. Therefore, once Abu Tufail Katani came to him. Muawiya asked him where he was when Othman was assasinated? He replied that he was in Madina but he couldn’t do anything for Hazrat Othman.Muawiya said that it was binding on him to help and provide succor to Hazrat Othman. Abu Tufail said:
“What came in your way came in my way too! You kept sitting in Syria and the dark clouds of calamity kept hovering over his head!”
Ref: Murawwij al Dhahab, Vol 2, Page 62
Muawiya replied that what else he could do than fight for the Qasas for the blood of Hazrat Othman. Abu Tufail said that Muawiya’s and Hazrat Othman’s matter was the same as was mentioned by Jaudi:
“When I died the world remembered me much,
In life none came to my rescue!”..
Now we give the individual profiles of the functionaries to highlight our position further.