This kind of reform, which was based on subjugating the people and creating peace under the glittering of swords, was the kind of reform whose price in Imām Ali’s view was the corruption of the reformer and he was not willing to approve such ‘reformation’ of the society. He could not yield to a policy that would solve the problems of the state to the cost of ruining human values.
What is the need for messengers, divine leaders and a person like Ali, in a society which resorts to this type of solution for the problem? What need do they have for Divine leaders and what need is there for Ali (a.s.)? In such politics, the government of Imām Ali (a.s.) is meaningless. Anyone who possesses power and impudence in action, puts aside compassion, discards human wisdom, abandons moral virtues and appeals to whatever enforces his dominance, can rule.
However, in Imām Ali’s (a.s.) government it is values that are fundamental. He is not willing by any means to sacrifice human and Islamic values. A government in which values are sacrificed and human values and criteria are beheaded in the slaughterhouse of statesmanship is a Satanic and Umayyad government. These kinds of governments will not be an Imām Ali’s (a.s.) government, even though it might carry behind it the name of Ali (a.s.) and Islam.
It must also be added that in today’s world the policy of sword, force and violence is no longer efficient. Military equipment is gradually losing its efficacy and statesmen are basing their systems of governments on new foundations. Human values are now being wiped away in a different way in such modern policies. The policy of eradicating social justice through economic reforms and crushing the feeble is an example.

5. Peripheral Factors

What we enumerated so far are the major factors of the people’s lassitude and weariness and Imām Ali’s (a.s.) loneliness in the last days of his government. Other factors can also be mentioned for the people’s withdrawal from him. Although they were not as effective as the aforementioned factors, they had a conspicuous role in humiliating the people. Such factors which we have called ‘peripheral factors’ are listed below:

From the very first time, Hajjāj showed in his speech that death would be flowing out of his eyes and blood shall be shed from his sword. He talked to the Kufans with the harshest words and the most degrading epithets and revealed the ending of rebellions, openly stating that he would quench his sword with the blood of those disobeying him and intending to be haughty towards him. After this horrifying speech, characterized with blood dripping from his every word, he issued a statement, which was announced to the public in every quarter and district:
ألا! اننا قد أجلنا من کان من أصحاب المهلب ثلاثاً، فمن أصبنا بعد ذلک فعقوبته ضرب عنقه.“Be informed that we gave the companions of Muhlab a respite of three days, whomever we catch after that, his punishment will be the decapitation of his head.”¹
In order to show that the statement would definitely be implemented, he quickly ordered his disciplinary commander and doorman Ziyād ibn `Urwa to have a number of his troops patrol around town, recruiting people to be dispatched to the war front and to kill those who hesitated or refused.
In this way, all the troops who had abandoned Muhlab ibn Maqra - the commander of the troops against Azāraqa– returned to the battle front and not even one person lagged behind.<sup>2</sup>
`Abdul Malik was able to suppress all the opponents of the central government by implementing the policy of threat and allurement throughout the society and then set out for Hajj pilgrimage with a peaceful mind in 75 Ah/694 CE. al-Ya`qubi wrote:
و لما استقامت الأمور لعبد الملک وصلحت البلدان! ولم تبق ناحیه تحتاج إلی صلاحها والإهتمام بها، خرج حاجاً سنة 75.When things were settled in favor of `Abdul Malik and the cities were controlled and calm and there was no place in need of control or being taken care of, he left for Hajj pilgrimage in the year 75 AH.³