Thursday, January 27, 2022 AD / Jumada al-thani 24, 1443 AH
Mansoor Hashemi Khorasani
(70) The meaning of imitation is acting upon someone else’s saying or deed without reason, and therefore acting upon someone else’s saying or deed with reason is not considered imitation, but it is considered following the reason. Therefore, it is permissible to act upon the religious order of scholars in the case that they provide convincing reasons for it from the Book of God or Mutawatir Sunnah of the Prophet or the common sense, rather it is probably considered obligatory to do so; since acting upon it in that case, is acting upon the Book of God or Mutawatir Sunnah of the Prophet or the common sense. (Question and Answer 43)
Question & Answer

This book introduces the pure Islam using firm texts such as Holy Quran and mutawatir narrations from the perspective of its erudite author, which have also addressed the issues of the modern day in Islamic countries. In this regard, it also has a political and governmental perspective. Therefore, I ask you to answer the following questions:

1 . From his honor’s perspective, what kind of sovereignty should be formed in a Muslim country with certain borders such as Iran or Afghanistan or Arabia or any other country, so that it would be considered legitimate and Islamic? I mean, I would like to specifically know the perspective of Islam in this regard.

2 . His honor encourages those who have become interested in him to immigrate toward him. Does he want to form a sovereignty or a party, organization, and something like that, and has Imam Mahdi allowed to form such a group and sovereignty and perhaps an uprising during the waiting period or not? For what reasons?

3 . Is it possible to form a legitimate and religious sovereignty during the waiting period or not?

Please pay attention to the following points which have been explained in various parts of the website in detail and are mentioned here as a reminder:

Firstly, His Excellency Allamah Mansoor Hashemi Khorasani may God protect him has mentioned that the basis of “Islamic sovereignty” is “permission of God” and appointing the ruler chosen by Him and has explained it in momentous discussions of the noble book “Return to Islam”, such as “Disagreement among Muslims”[1], the “The non-God sovereignty”[2] and “God’s unity in legislation”[3], and for example, has said:

<Return of ruling in Islam, is toward permission of God, even issuance of no affair has legitimacy except if it returns to His permission and this is one of the most important fundamental rules in Islam; as He has emphasized frequently and has said: ﴿أَلَا إِلَى اللَّهِ تَصِيرُ الْأُمُورُ[4]; “Be aware that everything will be returned to God” … It is hereby understood that government in Islam, is only legitimate for someone who has been selected and appointed by God as His deputy and this is not an strange or a new thing, but it is a tradition from among His traditions which has been in effect in previous nations and will be in effect as long as this world lasts; as God has said: ﴿سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۖ وَلَنْ تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا[5]; “God’s tradition were the same in those who have been previously living and you will not find any conversion in God’s tradition”! Yes, the truth is that necessity of appointing a ruler on behalf of God and introducing him through His prophet or through an evident sign, has been one of the obvious things and necessities of all the divine religions and has not been subject to doubt and disagreement among any of the past nations and therefore, it has only been subject of doubt and disagreement among this nation!>[6]

His honor in another part of this noble book has said:

<The sovereignty in Islam is in two types only and has no third to it; one is God’s sovereignty and the other is the sovereignty of Taughut; but the sovereignty of God is the ruling of someone who rules to the divine order; such as the ruling of descendants of prophet Ibrahim (PBUH), about whom God has said: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا[7]; “And we have set them as leaders who will guide to our commandments” and the sovereignty of “Taughut”, is the ruling of someone who rules without the commandment of God; such as the ruling of the Pharaoh’s descendants, about whom God has said: ﴿وَجَعَلْنَاهُمْ أَئِمَّةً يَدْعُونَ إِلَى النَّارِ ۖ[8]; “And we set them as leaders who invite people toward the fire!” In this way, the ruling of someone who has been assigned by God for that purpose, is God’s sovereignty, and the ruling of someone who has not been assigned for that purpose, is the sovereignty of “Taughut” and this is a rule which is extremely simple and clear.>[9].

Therefore, “the sovereignty that must be formed in the world to be considered Islamic” is exclusively the sovereignty of the one whom God has authorized and appointed for that and at this time, based on definite intellectual and religious reasons, that person is Mahdi and this is considered the official perspective of Islam.

Secondly, one of the most important facts explained by his honor Mansoor in the noble book “Return to Islam”, which can be considered as the theoretical basis of Mahdi's global revolution and the starting point of moving toward his excellency’s advent, is the possibility of his excellency’s advent in case of existence of a community of sufficient number of Muslims to protect and support him. Accordingly, his honor Mansoor’s goal is to form this community and deliver it to Mahdi so that he would be able to reappear by its help. Therefore, the sovereignty that his honor Mansoor intends to form, is the sovereignty of Mahdi which, like any other sovereignty, can be formed if its grounds are prepared, and legitimacy of its grounds preparation, with the centrality of forming the mentioned community, is a function of legitimacy of Mahdi’s sovereignty; meaning that when Mahdi's sovereignty is legitimate, preparing the grounds for it is also legitimate, and this is from the aspect of preparing the prelude of an obligatory matter which is rationally considered obligatory, to the extent that it is not possible for it to be prohibited by the legislator; because prohibiting a rational obligatory matter is absurd, such as prohibiting water preparation for Qusl and pilgrimage for Hajj, and this is regardless of the fact that a specific legitimate order for that has been given to his honor Mansoor or not.

Thirdly, forming the Islamic sovereignty during the absence of Mahdi, whenever it means forming His Excellency’s sovereignty through preparing the grounds for it, in the manner which is explained in the noble book “Return to Islam”, is possible, except that in this case it is not considered forming the Islamic sovereignty in Mahdi’s absence period, rather is considered forming it by removing his absence, and whenever it means forming a sovereignty other than Mahdi's sovereignty, is impossible and this impossibility is one of the consequences of people’s fault in protecting and supporting His Excellency which has been the cause of his absence and therefore, the responsibility of its consequences is upon them. The conclusion is that forming the Islamic sovereignty is possible at any time by making Mahdi reappear and therefore, forming the Islamic sovereignty during His Excellency’s absence period is meaningless.

↑[1] . p. 135
↑[2] . p. 153
↑[3] . p. 307
↑[4] . Ash-Shura/ 53
↑[5] . Al-Ahzab/ 62
↑[6] . p. 138
↑[7] . Al-Anbiya/ 73
↑[8] . Al-Qasas/ 41
↑[9] . p. 157
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
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