The Jurists' Authority 1979 is perhaps one of the most astonishing years of all time in the Middle East. In 1979, Iranian Mohammad Reza Shah was ousted from power by an insurrection. This upheaval was caused by a specialist in Shiite Islamic law, Ayatollah Khomeini. The uprising was reportedly an Islamic insurrection. This upheaval has made it one of the most controversial events ever to take place in the Middle East. This was a forward-thinking attempt by the Shiites to maintain control. This legitimized jurists to be specialists of the State. The upheaval was not as surprising as its result. The insurgency created a Shiite Islamic state in Iran. The religious premise of this philosophical state is the idea of ​​guardianship of jurists (Wilayat Al-Faqih). Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get the original essay The entire state of the Iranian nation was changed after the transformation. The Shah's modernization efforts failed. The Europeanization of Iran that the Shah strove to achieve amidst the occasion faded away. It has been supplanted by an Islamic discourse hostile to Westernization. The state is overseen by an Islamic legal adviser in Qum. This is the most deeply rooted Shiite rapprochement on the political terrain of the Middle East in the 10th century. The Islamic Republic of Iran was the primary Shia Islamic nation to change the political structure of the Middle East. Many Shiite political developments have been sparked by Iranian anger and reinforced by Iranian aid. The most imperative development was the Iraqi Dawa Party, which constituted the first wave of restrictions against Saddam Hussein. This support gave rise to the concept of Wilayat Al-Faqih among the Shia population in Iraq. The idea of ​​Wilayat Al-Faqih is one of the most controversial ideas among Shia ulama. Some ulama are in favor of Wilayat-Al-Faqih, while many others are not. This article will talk about the birthplaces of the idea of ​​Wilayat Al-Faqih and outline the general perspectives of important ulama on this subject. The birthplaces of the idea can be traced back to the beginnings of the period of occultation in the Shia group. This period begins when the last Imam began to go into hiding. This period is divided into two: the transitory and the lasting. At a time when the Imam feels the loss of the general population, he should seek the fatwas and religious sharia of the Ulama'a. Confirmation of this is the hadith of the Mahdi, the last Shiite imam. This is the reason why the structure of the Hawza, the religious school, was created in Najaf and in different urban communities. Shiites believe that when the Imam returns to the world, he will establish a definitive, just and legitimized government. They therefore did not have a surprising proximity in the political world. Lawyers were not particularly encouraged to occupy institutional positions. Despite the Safavid administration, they did not hold office. At this point, we are witnessing an evolution in the position of the Shiites. The development of Khomeini as an open figure was also the rise of the idea of ​​Wilayat in the world. This idea has two unique elucidations. There is the Wilayat and the Walayah. Wilayat implies guardianship. It is generally referred to as the guardianship of the prophet and the imams. In the expression “Wilayat Al-Faqih”, this implies the guardianship of the jurist. This implies that the legal advisor has the privilege of exercising supervision over the Muslim network. This idea implies that the general population who benefits from an attractive level of Ijtihad can refine their supervision on the network. This guardianship can bereligious and political. The usual belief within Shiism is that the Wilayah is reserved for God, envoys and imams, on the grounds that ordinary citizens are not prepared to play the role of guardians. Along these lines, the verbal confrontation is not about whether or not there is a Wilayah, but rather about whether the jurist can be a guardian. (Matsumoto) (Calder) (Brunner) (Ardestani) (Amanat, From ijtihad to wilayat-I faqih) (Amanat, Apocalyptic Islam and Iranian Shiism) (Akhavi) (Abisaab) The later Ulama attempted to construct a hypothetical premise of the Wilayah of legal specialists. Their claim depended on a few hadiths which say that legal scholars can be guardians. Ayatollah Khomeini and Shahabadi were the most powerful of these ulama. Regardless, Khomeini spoke of it as an obligation of the jurist and not of a party. With this in mind, a lawyer should be a gatekeeper if he or she has the ability. Ultimately, he cannot have it as a privilege without training, but it is an obligation and he must perfect it. Again, most Shia scholars believe that Walayah, implying camaraderie, is the expert legal advisor. In this specific case, Walayah is the possibility that a jurist is in charge only of the religious part, and that the political part is the specialist on the issue. the occulted Imam. This leaves the idea of ​​Wilayat Al-Faqih with two unique translations. The main arrangement is the political and religious Wilayah which is the specialist of the Imam and the duty of the legal advisors according to Khomeini and different legal advisors. The second stage is religious Walayah and it is followed by most Shia scholars. This Walayah can, in some crises, touch on government issues. (Matsumoto) (Brunner) The general outlook of the ulama varied depending on the degree of Wilayat Al-Faqih. Various Ulama saw the idea in an unexpected way. Prominent ulama have not rejected the way thinking exists in Shiism. Regardless, the balanced discussion focused on the extent to which this can be drilled. Other than the question of whether the lawyer can do it or not. It is established among Shiite ulama that the Wilayah is reserved for God, prophets and imams. The open deliberation is whether the ulama have it or not. The feelings of the ulama will be seen from the previous ones to the most recent, and I will simply highlight the main ulama. (Amanat, From ijtihad to wilayat-I faqih) Jamal Al-Din Al-Afghani tended in his compositions to the possibility of Wilayat Al-Faqih. He denied the possibility of a Wilayat Al-Faqih. He affirmed that the jurist can mediate in matters related to religion. He expressed that the legal scholar "is certainly not a pious celestial being whom we can treat as a perfect figure." This demonstrates that the Wilayah is only the specialist in the impeccable. The reliable people indicated by the Shiites are God, the Prophet and the Imams. Nasir Al-Din Al-Tusi was one of the leading Maraja'a of the Shiites of all time. He hosted the Wilayat Al-Faqih. He held a political position in the Mongol government and drove out the Abbasids. Some people claim that Al-Tusi held this position with the specific aim of putting the Shiites in the picture after the end of the Abbasids, but he did not claim to hold this position out of obligation as a legal scholar, however, the fact that he was one of the principal maraja'a, and that he was the special case who held an office, shows that he held it out of duty. Al-Muhaqqiq Al-Huli was also one of the leading maraja'a. He stated that legal advisers must give.