Given the above explanation...

Given the above explanation, it has become clear that in terms of lexicography, the word mashru‘iyyah is derived from shar‘ , but since this word is equivalent to the English word “legitimacy” which stands for “legality” and “rightfulness”, it is not exclusive to divine or religious law, religion and religiosity or that the above questions apply only to them. Rather, they apply to any ruler and government. Also, all schools of political philosophy and political philosophers face such questions.

It has also become clear that the view that the word “legitimacy” means “the goodness of law and its compatibility with expediency” proposed by Plato, Aristotle and others is, in our opinion, not correct. This is the purpose of the discussion on legitimacy, which is not whether or not the law is good, complete and capable of ensuring the society’s welfare but the focus is on the executor of the law—i.e. what the basis of granting him the right to execute is.

Also, the discussion on legitimacy is not on the manner of the implementation of law—that is, assuming that the law is good and without defect—is it implemented well and properly, or the executors lacked the competence required to execute the law, or not? Rather, assuming that both the law and its implementation are totally good and without defect, the question is on the principle by which they hold their posts.

Here the opposite of legitimacy [ mashru‘iyyah ] is “usurpation” [ ghasb ] and illegitimate [ ghayri mashru‘ ] government means a “usurper” [ ghasib ] government. Thus, on the basis of our definition of “legitimacy” a government’s policy may be good and just but the government is a usurper and illegitimate one. Acceptability [maqbuliyyah] Acceptability [ maqbuliyyah ] means “people’s acceptance”.

If the people show inclination toward a certain person or group and want him or it to take the sovereignty, and as a result, a government is established on the basis of the people’s demand, this government is said to enjoy acceptability [ maqbuliyyah ], otherwise, it cannot be said that it enjoys acceptability.

In other words, rulers and governments can be divided into two basic kinds: (1) rulers and governments that exercise sovereignty on the basis of people’s consent and approval; and (2) rulers and governments that impose their sovereignty on the people by force. Acceptability is applicable to the first category.