the dusts of distortion, which would inevitably lead to a lot of political and social tensions.
3. A careful study of the Imām’s (a.s.) meticulous sociology, and psychology is bearing witness to the fact that he was not enamored by the people welcoming his allegiance in that particular political condition. He clearly saw the future of his government and knew that the ground was not prepared for his reforms and bringing the Islamic nation back to the sira (conducts) and sunna of the Messenger of God (s.a.w.). He was also well-aware that the people’s uprising against `Uthmān was not to return the community back to Islamic values. Rather, some opportunists like `A'isha, Talha, and Zubair engaged in this uprising with specific political and economic motivations. Therefore, their motivation for allegiance was not compatible with the Imām’s (a.s.) government goals and any time they realized that Ali (a.s.) would not accompany them and would refuse to grant them unlawful and unfair privileges, they would stand up against his reforms and lead the community to disunity and confusion.
4. Pledging allegiance to him is pledging allegiance to Imām Ali’s (a.s.) values. He who joins hands with Ali (a.s.) and swears allegiance to him must be ready to be at his side in the removing of distortions, spiritual reforming of the society, reinforcement of the real laws of religion, revival of what people have forgotten, clarifying the realities that have gone through changes, and so on.
Thus the Imām (a.s.) gives an ultimatum to the massive multitudes who clamorously demanded him to take over the caliphate, that by accepting caliphate he intends to spread justice, implement the truth and revive the Divine doctrines, and this is the (right) way and nothing else.

endure nor can intellects accept. The horizons have been covered by clouds and the right path is not discernable. Know that if I accept your request I will lead you according to what I know, and I will not care about whatever one may say or any admonishing of an admonisher. If you leave me I will be like one of you, and I might be the most listening and obedient among you to whom you put to rule over your affairs. I am better for you as a counselor than being a commander.”¹
Imām Ali’s (a.s.) words are so precise, illuminating and profound: “What we are facing will be of several aspects and layers: The torrents that are ahead of us, the storms that will begin, the justice that I will insist on, the shouts that will follow it, etc.”
The Imām wanted to prepare the ground for sharing with people the criteria and standards of interaction and to restate the principal lines of the government and clarify the future so that the people would make conscious decisions and take wise stances.
The Imam’s words in the above sermon and in his other sayings in regard to his refusal and then accepting the rulership include the following matters:
1. Asserting that he is not enamored or fascinated by leadership. If he has talked of himself, complained of deviations following the death of the Messenger of God, (s.a.w.) or if he has stressed on his right of ‘Imāmate’ and leadership, it was all for the sake of clarifying the truths and emphasizing the interests (of the Ummah). Now that he is taking charge and accepting the caliphate, it is for implementing rights and laying the foundation for a government that he approves and cares for, so that no one in future would lay any claims or intend to impose any demands on him.
2. Asserting that certain changes had taken place in religious doctrines. After the passing away of the Prophet (s.a.w.), the Divine doctrines underwent vicissitudes. Therefore, if he takes over the government, he will fight against the distortions and will make attempts toward revealing the genuine aspects of the religion and remove