Government, the special right of God

The purpose of the "state" in this discussion is the same "domination" and "ruler" means "domineering" that wants to maintain discipline in a group under the command of its own.
In other words: the ruler for his domination can decide on property and life of people and he can give the command.
When we say that ruler can decide for the property and soul of people, we do not mean that he can plunder the property of people and he can kill people but we mean he can establish some restrictions on ownership of human beings to establish the discipline, and he can limit export and import. And he can receive tax for the income of people. And when necessary, he can send people to war. And he can set a program for entering and exiting of people to or from the country.
Whenever the existence of government depends on domination of ruler on the property and life of people to establish the discipline, no one, however, he was the Prophet cannot perform such authority over anyone except the Creator, who has created the universe and humanity of absence, and God possess everything, and all his creatures need and require him.
Because, as we have noted, the ruler has the right to govern the lives and property of human beings because God has given him this right and all human beings are equal before God, hence no one is superior to no one else, except God who has such domination on all human life and properties and his creatures', or those who have this right of domination by the permission of their God, and the almighty has introduced them as his governors and rulers.
So we should say the government means "the authority and the right to command" is the right of God, and this is considered one of the levels of monotheism and the truth of "monotheism in government" is that we believe that the ruler is the only one who has dominated on the property and life of human being.
Quran has accepted this issue as a rational analysis and he has stated in this regard:
"The only government is for God, He has commanded that we should only serve Him. This is the right religion, but most of people do not know. "
The purpose of this phrase (surely the government) in this verse is the same rule and reign because later God has ordered people about legal and legislative good and bad deeds and He says:

(He has ordered to worship just Him)

The purpose of this verse is not the government that existed from the beginning of the world namely the developmental plan of the ruler of the world.
However, the purpose of that in verse 67 of this chapter (2) is this government whose return is to the tact of the world.
However there is no reason that we limit the term "decision" in the verse that has a broad meaning in enclosed judge or legislator, but "mandate" in this verse has a broad meaning that one of its aspects is judgment, and it means the same controlling and commanding in its broad meaning. You can use this fact as a "reign of God" from other verses too.
When we say the reign is especially right of God, we mean that the intercession is just the special right of God and we should not imply that God must directly manage the affairs of people and society and since he has the authority and velayat, he should be the President, entitling such right to God does not require his direct supervision, but God can determine a ruler for having such a right because his direct ruling on human and the material is not possible.
For this reason God has ordered a group of his party rule among the people. And he has determined them as his successor as He addressed "David" in this way and said:
"O David! We put you in the ground; as our representative and you have the right to judge among the people and you should not follow the whims ".
Although this verse is about judgment but it is derived from the right of velayat because the decree of ruler without a powerful reign is not possible and in the time of David, the domination of judgment was not separated from the rule, we all know that the Prophet David had a very powerful government as he says:
"David slew Goliath, God gave him the kingdom and wisdom, and he taught him what he wanted. If God does not destroy some people by others, the earth will be full of corruption. "
Regarding that David had kingdom and wisdom and regarding this fact that no judicial power can be effective without a powerful government and in the past especially the prophets had no judicial or executive position, we can say that David had such position because God had given him such position and if He did not give him this, his judgment, order and his other commandments were not effective.
It should not be confused that when we say that the reign is for God, we do not approve the word of Khawarej who chanted the slogan in the mosque: " o, Ali reign is for God not for you” and they meant the void meaning of this slogan and said there should not be any government and ruler on the earth even if it is approved by God, and they said these words to cause disorder in the community.
Therefore, Imam said in their response: ” this is a true sentence but they have implied its false meaning and they want to say that no government should be settled down on the earth and there should not be any head of ruler among people.”
The purpose of the "monotheism in government" is that the government originally belonged to God, and the other governments should be appointed by his private or public allowance.
To reply this idea, we should say the government should be rooted in divine law and this is possible by these two ways:
1. God directly and through revelation introduces a person as the ruler of the government. In this case, the government will be driven by the will of God, as it was the same during the rule of the Prophet (peace be upon him and his progeny) and infallible Imams. God has instructed us that to obey the Prophet (peace be upon him and his progeny) as He says in the holy Quran:
"O believers, follow Allah and His Messenger and the owners of (divine) command."
Of course, this verse does not refer to prayer and paying zakat, because the holy Prophet (peace be upon him and his progeny) does not have ordered in these cases, but in this case this verse represents the judgment of God. The verse works where the holy Prophet (peace be upon him and his progeny) orders as a statesman and ruler to the people to go jihad or to do something and the like.
The government of leaders is the same as it is mentioned in hadith of Ghadir (the day Muhammad, the holy prophet of Islam appointed Amir of believers Ali peace upon him as the head of Islamic world by the command of Allah). It also indicates that these people are determined directly by God.
2. Where the head of government has not been introduced by God and a certain person is not determined from God but his dominant features have been expressed generally; such government that possesses these characteristics, will be pleasing to God.
As in the absence of the Imam Mahdi peace upon him (the last Imam), the governance is due to the second type, because the attributes of the Islamic ruling have been narrated as we call him the "fully qualified jurist", so the government will be formed under the supervision of such a person, and it is the Islamic state and it will be pleasing to the Allah.
So whenever a fully qualified priest formed his government or people formed their government and the fully qualified jurist, considered their government in accordance with divine law, in this case, the government will be the government of God upon the people. And in the future we will clearly demonstrate that the supreme leader does not block the democracy and freedom of people, but such government is kind of the governance of people on people but in a school way.