Please pay attention to the following points, which have already been explained in detail in various sections of the website and are mentioned here as a reminder:
Firstly, His Excellency Allamah Mansoor Hashemi Khorasani, may God protect him, considers the basis of “Islamic government” to be the permission of God and the appointment of the ruler by Him, and he has explained about it in important topics of the invaluable book Return to Islam, such as “Disagreement among Muslims”, “Sovereignty of other than God”, “God’s unity in legislation”; as for example, he has said:
“The return of sovereignty in Islam is to the permission of God; rather, no affair from the affairs has legitimacy unless it ends in His permission, and this is one of the most important fundamental rules in Islam; as He has said repeatedly and emphatically: ﴿أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ﴾; ‘Be aware that all affairs return to God’ ... It is hereby understood that the government in Islam is legitimate only for the one whom God has selected and appointed as His vicegerent in it, and this is not a strange or new thing, but rather it is one of His traditions that took place in the previous nations, and it will continue as long as the world exists; as He has said: ﴿سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا﴾; ‘The tradition of God was the same for those who were before, and you will never find any change in the tradition of God’. Yes, the truth is that the necessity of the ruler being appointed by God and introduced by His Prophet or through a clear sign has been one of the obvious matters and essentials of all divine religions and has not been subject to doubt and dispute in any of the previous nations, and therefore, only in this nation has it been subject to doubt and dispute!”
And has said in another part of this book:
“The government in Islam is of two types and there is no third type: one is the government of God and the other is the government of taghut. As for the government of God, it is the government of one who rules by the command of God; such as the government of the House of Ibrahim, peace be upon him, about whom God has said: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا﴾; ‘And We made them leaders who guide by Our command’, and as for the government of taghut, it is the government of one who rules without the command of God; such as the government of the House of Pharaoh, about whom God has said: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ﴾; ‘And we made them leaders who invite to the fire’. Based on this, the government of one whom God has appointed for it is the government of God, and the government of one whom God has not appointed for it is the government of taghut, and this is a very simple and clear rule”.
Based on this, the government that should be formed in the world to be considered Islamic is only the government of one whom God has authorized and appointed for it, and at the present time, he is Mahdi according to definite intellectual and religious reasons, and this is considered the official opinion of Islam.
Secondly, one of the most important facts explained in the invaluable book Return to Islam, which can be considered the theoretical basis for Mahdi’s global revolution and the starting point toward his advent, is the possibility of his advent if a sufficient number of Muslims gather to protect and support him. Based on this, the purpose of His Excellency Mansoor is to form this gathering and deliver it to Mahdi so that he can appear with its help. Therefore, the government that His Excellency Mansoor intends to form is the government of Mahdi, which, like any other government, can be formed by preparing the ground for it, and the legitimacy of preparing the ground for it through the formation of the aforementioned gathering is subject to the legitimacy of the government of Mahdi; in the sense that when the government of Mahdi is legitimate, preparing the ground for it is legitimate as well, and this is due to achieving the preliminaries to what is obligatory, which is rationally considered obligatory, to the extent that it is not possible that the Legislator prohibits it; because the prohibition of a rational obligation is abhorrent, like the prohibition of preparing water for ghusl and traveling for Hajj, and this is regardless of whether a specific permission has been given to His Excellency Mansoor or not.
Thirdly, the formation of Islamic government in the absence of Mahdi, if it means the formation of his government by preparing the ground for it, in the order explained in the invaluable book Return to Islam, is possible; except that in this case it is not considered the formation of Islamic government in the absence of Mahdi, but its formation by putting an end to his absence; but if it means the formation of a government other than the government of Mahdi, then is not possible, and this impossibility is one of the consequences of people’s fault in protecting and supporting him, which has caused his absence, and therefore, the responsibility for its consequences lies with them. The result is that the formation of Islamic government is possible at any time by making Mahdi appear, and therefore, the formation of Islamic government in his absence is meaningless.
The website for the office of Mansoor Hashemi Khorasani
The section for answering questions