Sunday, October 24, 2021 AD / Rabi' al-awwal 17, 1443 AH
Mansoor Hashemi Khorasani
(13) If you believe in the existence of God, it is necessary to accept this definite fact that the sovereignty over the world belongs to Him alone, and human does not deserve to rule over human. The realization of justice in the world depends on the realization of God’s sovereignty over it, and God’s sovereignty over it is realized when His Caliph in it achieves sovereignty. (Criticism and investigation 15)
Question & Answer

With greetings and respect to his most honorable Allamah Mansoor Hashemi Khorasani may God protect him, please explain if it is permissible to imitate scholars in case of knowing their reasons?

As it is understood from the explicit of the statement of his honor Allamah Mansoor Hashemi Khorasani may God protect him in the noble book “Return to Islam”[1], 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.

Yes, if the reasons of scholars for their religious orders are uncertain, such as Wahid narrations[2] or consensus or reputation, then acting upon them is not permissible; because conjecture is not considered to be sufficient in Islam, and with this description, direct reference to the Book of God and Mutawatir Sunnah of the Prophet or the common sense, in order to research about certain reasons, if their probability exists, is obligatory and if their probability does not exist or researching about certain reasons does not lead to any result, then referring to the primary principles, such as permit and prohibition[3] principles or practical principles such as innocence and precaution and selection and continuity[4] is determinative; provided that the necessary action, in order to access the Caliph of God on earth, has been taken; because referring to the primary or practical principles, if such action has not been taken, is like referring to them in cases of existence of the reason which is not considered to be sufficient, and the necessary action to access the Caliph of God on earth is complying with and helping Mansoor Hashemi Khorasani who is the inviter to Mahdi and preparer of the grounds for his advent through rational and legitimate ways and God only accepts the deeds of the pious people.

This is the direct path that whoever has taken has become successful, and whoever has turned away from it is in deviation, and the future eventually belongs to the pious people.

↑[1] . p. 48
↑[2] . [Translator note: Solitary narration]
↑[3] . [Translator note: Ibāha (إباحة) and Hazr (حظر)]
↑[4] . [Translator note: Birā'a (برائة), Ihtiāt (إحتیاط), Takhyeer (تخییر), Istis'hāb (إستصحاب)]
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