The Authority of the Jurists 1979 may be one of the Middle East's most surprising events ever. In 1979, Iran's Mohammad Reza Shah was deposed by an insurrection. This upheaval was caused by a specialist in Shiite Islamic law, Ayatollah Khomeini. The uprising was said to be an Islamic insurrection. This upheaval allowed the rise of one of the largest conflicts ever seen in the Middle East. It was a pioneering effort by the Shiites to maintain control. It legitimized legal scholars to play the role of specialists in the state. The upheaval was not as surprising as its outcome. 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 Shouldn't Be Banned"? Get Original Essay The entire state of the Iranian nation has changed after the transformation. The Shah's modernization efforts failed. The Europeanization of Iran that the Shah attempted to bring about just at the right time vanished. It has been supplanted by an Islamic language hostile to Westernization. The state is supervised by an Islamic legal advisor in Qum. This was the most entrenched Shiite neighborhood in the political field of the Middle East in the 10th century. The Islamic Republic of Iran was the leading Shia Islamic nation that changed the political structure of the Middle East. Numerous Shia political developments were activated by the Iranian upheaval and were strengthened by Iranian aid. The most important development was the Iraqi Dawa party which constituted the first wave of restrictions on Saddam Hussein. This aid gave rise to the idea of ​​Wilayat Al-Faqih within the Shiite population in Iraq. The idea of ​​Wilayat Al-Faqih is one of the competing ideas among the 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 expose the general perspectives of significant Ulama about it. The birthplaces of the idea can be traced back to the beginning of the period of occultation in the Shiite group. This period begins when the last Imam went into hiding. This period is divided into two: transitory and lasting. The moment the Imam feels the loss of the general population he should seek the fatwas and religious Sharia'a in the Ulama'a. Confirmation of this is the hadith of the Mahdi, the last Shiite imam. This was the reason that led to the creation of the structure of the Hawza, the religious school, in Najaf and in several urban communities. The Shiites are confident that when the Imam returns to the world, he will establish a definitive, just and legitimate government. So, they didn't have a surprising closeness in the political world. Legal scholars were not particularly solicited to hold institutional positions. Despite the Safavid administration, they had no offices. At that point we witness a change in the position taken by the Shiites. Khomeini's development as an open figure was also the rise of the idea of ​​Wilayat in the world. This idea has two unique elucidations. There is Wilayat and there is Walayah. Wilayat implies guardianship. It is generally referred to as the guardianship of the Prophet and the Imams. In the expression “Wilayat Al-Faqih”, it implies the protection of the specialist in law. This implies that the legal advisor has the privilege to exercise his guardianship over the Muslim network. This idea implies that the general population who obtains an interesting level of Ijtihad can refine their guardianship on the net. This protection can be religious and political. The common belief within Shi'ism is that Wilayah is only for God, the messengers and theimam because ordinary citizens are not ready to be sentries. AlongIn these lines, the verbal confrontation is not about whether Wilayah exists or not, but rather the question is whether the legal scholar can be a guardian. (Matsumoto) (Calder) (Brunner) (Ardestani) (Amanat, Dall'ijtihad alla wilayat-I faqih) (Amanat, Apocalyptic Islam and Iranian Shiism) (Akhavi) (Abisaab) The late Ulama tried to construct a hypothetical premise of the Wilayah of legal specialists. Their thesis depended on some hadiths that say that specialists in the law can be sentinels. Ayatollah Khomeini and Shahabadi were the most powerful among these Ulama. In any case, Khomeini spoke of it as an obligation of the jurist towards a party. In this sense, a law specialist should be a gatekeeper if he has the ability. Ultimately he cannot have it as a privilege without training, but it is an obligation and he should refine it. On the other hand, most Shia researchers trust that Walayah, which implies friendship, is the expert of legal advisors. In this specific circumstance, Walayah is the possibility that a legal scholar is responsible only for the religious part, and the political part is the specialist of the occult Imam. This leaves the idea of ​​Wilayat Al-Faqih with two unique translations. The main agreement is the political and religious Wilayah which is the specialist of the Imam and the obligation of legal advisors according to Khomeini and other legal advisors. The second stage is religious Walayah and is followed by most Shia seekers. This Walayah can reach, in some crises, government issues. (Matsumoto) (Brunner) The general outlook of the Ulama varied based on the rank of Wilayat Al-Faqih. Several Ulama saw the idea in an unexpected way. The important Ulama did not reject how this thought exists in Shi'ism. Be that as it may, the balanced discussion was about the degree to which it can be drilled. Other than the issue of whether the legal scholar can do it or not. Within the Shia Ulama it is established that Wilayah is for God, the Prophets and the Imams. The open discussion is whether the Ulama have it or not. The sentiments of the Ulama will be analyzed from the earlier ones to the more recent ones, and I will limit myself to focusing on the main Ulama. (Amanat, From ijtihad to wilayat-I faqih) Jamal Al-Din Al-Afghani tended to favor the possibility of Wilayat Al-Faqih in his compositions. He denied the possibility of Wilayat Al-Faqih. He stated that the legal scholar can mediate in matters identified with religion. He stated that the law specialist is "certainly not a pious celestial being whom we must treat as a perfect figure." This shows that the Wilayah is precisely the specialist of the blameless. The trustworthy according to the Shiites are God, the prophet and the Imams. Nasir Al-Din Al-Tusi was one of the all-time leading Maharaja'a of the Shiites. It hosted the Wilayat Al-Faqih. He held political office in the Mongol government and drove out the Abbasids. Some people argue that Al-Tusi held the office with the specific aim of bringing Shiites into the picture after the end of the Abbasids, but he did not claim to hold the office without obligation as a legal specialist, however, the fact that was one of the leading maharaja'a, and was the special case who held an office, it shows that he held it out of order. Al-Muhaqqiq Al-Huli was also a leading maharaja'a. He said legal advisors must give their assessment of fairness. The Ulama should spread the picture of Sharia'a to the general public and demonstrate their judgment on the issues facing the country. This was not considered Wilayat Al-Faqih because he did not state that Ulama should hold jobs to change the legislative framework. Or maybe he said that.