Saturday September 18, 2021 AD Safar 11, 1443 AH
Mansoor Hashemi Khorasani
(47) The problems of the world are all rooted in lack of God’s sovereignty over it, and God’s sovereignty over it will be realized by Mahdi’s sovereignty over it, and Mahdi’s sovereignty over it will be possible by preparation for that, and preparation for that depends on the community of a sufficient number of people to support him, and his honor Mansoor Hashemi Khorasani is forming such community, and whoever does not cooperate with him as much as he/she can, contributes to the world’s problems. (Question and Answer 57)
Criticism & investigation

If, according to Mansoor Hashemi Khorasani’s thought, narrations (with the exception of a few of them) are considered to be conjectural, then how can I find religious laws from anywhere other than the treatise of the great imitation references? Considering that he does not accept Ijtihad[1] either! Where do I get the rules of prayer that have been stated in Quran? «إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا» (An-Nisa/ 103) meaning “Indeed the prayer is a specified obligatory duty for believers” Where do I get the rules of fasting that that have been stated in Quran? «يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ» (Al-Baqarah/ 183) meaning “O believers, prescribed for you is the Fasting” And many other rules for other deeds that are obligatory in Quran. Will I leave these for now and start educating myself and a lot of people so that God's Caliph may appear and then I start doing prayer and fasting and so on? This is not reasonable at all!

Please pay attention to the following points:

Firstly, the conjectural nature of narrations, with the exception of the Mutawatir[2] narrations, is not merely the thought of “Mansoor Hashemi Khorasani”, but is the general thought of ​​most of the Muslim scholars from all Islamic sects, with the exception of a group from Salafis, and this is a clear and conscientious fact, to such an extent that according to some Muslim scholars such as Nawawi (Died 766 AH), in Sharh Sahih Muslim[3], "denying it is nothing but obtuseness against the tangible"; because Wahid narrations are naturally in a way that wrongness, distortion and falsehood are possible in them, and with the existence of these possibilities, certainty about their issuance will not be gained.

Secondly, the lack of legitimacy of conjecture is not "the thought of Mansoor Hashemi Khorasani", but it is the explicit statement of God in the Holy Qur'an, which has repeatedly and emphatically stated: ﴿إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا[4]; “Undoubtedly, conjecture does not reveal anything from the truth” And it is clear that this explicit statement of the God is the guidance toward a rational order, because wisdom also recognizes certainty alone a cognition criterion, and does not consider conjecture and suspicion and illusion, given the existence of the probability for the opposite in them to happen, sufficient to know the truth and it is clear that rational precepts cannot be attributed specialized; as the explicit statement of God avoids attribution too, in the sense that it does not withstand allocation according to its decisive and explicit tone, and according to its reasoning toward nature of conjecture; apart from the fact that attribution of conjecture resulted from Wahid narrations is the attribution of large, rather the largest which is considered to be obscene; considering that many of, rather most of the conjectures, are coming from Wahid narrations and Mutawatir narrations do not cause conjecture and the conjectures resulted from anything other than narrations are in minority. Hence, it is not possible to exclude Wahid narrations from other conjectures, rationally and religiously and this is not the sin of Mansoor Hashemi Khorasani!

Thirdly, from the lack of authority in Wahid and conjectural narrations, the permission of "imitation from great imitation references" would not become a necessity, rather clearly lack of necessity becomes inevitable; because on one hand, the basis of these honorable individuals in most of their judgments is Wahid and conjectural narrations, and yet, lack of authority of these narrations requires impermissibility of imitation from them and on the other hand, imitating them according to the consensus of all Muslims and according to common sense and conscience, is only useful to gain some conjecture about commandments of God, while God does not consider conjectural knowledge about his commandments sufficient and says: ﴿إِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا[5]; “indeed conjecture is not sufficient for making anything needless of the truth”! Therefore, imitating the great imitation references of imitation is not sufficient in the eyes of God; in the sense that it does not result in removal of liability of a Muslim and this is not the sin of Mansoor Hashemi Khorasani!

Fourthly, his Excellency Mansoor Hashemi Khorasani does not consider Ijtihad adequate in the sense of inferring the verdict from conjectural evidences and this is clearly based on the inadequacy of conjecture in Islam; because when conjecture is not sufficient in Islam, it does not matter whether its origin is imitation or Ijtihād, but its origin anything it be, is not enough, and it is clearer than it ever needs to be explained.

Fifthly, inadequacy of imitation and Ijtihad, since they would only benefit conjecture, would require fall of religious assignments or fall of necessity to gain certainty about them; but since the fall of religious assignments is not possible, necessity of gaining certainty about them becomes determined and gaining certainty about them is possible in two ways: the book of God and certain Sunnah of His prophet Sallallahu Alaihi wa ‘Alihi wa Sallam which will be known by Mutawatir narrations of his Excellency and his Caliph. Fortunately, many of the essential and fundamental laws of Islam, such as the elements of prayer, fasting, zakat and pilgrimage, as described by his Excellency Mansoor Hashemi Khorasani in part of his book[6], is through the book of God and the ultimate Mutawatir narrations of His Prophet Sallallahu Alaihi wa ‘Alihi wa Sallam, and it turns out that it is possible to practice them and practicing them causes adequacy, but in order to be sure of the other decrees of Islam and to release liability from them, there is no remedy other than referring God’s Caliph on earth, and this is something feasible to do according to his Excellency Mansoor Hashemi Khorasani’s belief; because the obstacle to referring to him is nothing but the fault of the people in providing the necessary preconditions and consequently, elimination of this obstacle, in the sense to provide the preconditions for referring to him is possible for them, and if this task needs gathering of a sufficiently large group of them and a sufficient number of them do not gather, it is not the sin of his Excellency Mansoor Hashemi Khorasani, but is the sin of the people themselves and the sin of those who stop them to do this job. However, this "absolutely unreasonable" situation, which has surprised you, is a situation that people have created for themselves, like thieves who have entered someone's home and are forced to do their prayers in last few minutes before due time, while their prayers in it is void and this is an "unreasonable" situation that they have created for themselves and consequently, that does not cause their prayers to be correct; as his Excellency Mansoor Hashemi Khorasani has described this bitter and miserable reality in the section "Consequences of non-advent of Mahdi for people"[7], has explained in detail; May Muslims recognize their misery and ignominy during the time of occultation of Mahdi and migrate to him as soon as possible. Yes, this preparer of the ground for appearance of Mahdi informs Muslims of the world from occurrence of a “great misery” and he invites them to escape this misery by presenting clear and practical solutions, but most of them do not hear his honor’s call, or they hear but do not comprehend, except for a few of them whom God has examined their hearts for faith and indeed they will be enough Insha'allah.

↑[1] . [Translator note: “Ijtihad” is the practice of a “Mujtahid” who makes scholarly and reasoning effort to find religious laws and verdicts.]
↑[2] . [Translator note: Mutawatir is a type of narration which has enough number of narrators in each class such that collusion or error of all of them is not possible and this type of narration brings about certitude.]
↑[3] . Vol. 1, p. 132
↑[4] . Yunus/ 36
↑[5] . Yunus/ 36
↑[6] . pp. 315-331
↑[7] . p. 297
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