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İslâm siyaset felsefesi ve siyaset biliminin ele aldığı teorilerden biri de Velâyet-i fakîh’tir. Ulemânın siyasi liderliğini iktidarın meşruiyet temeli sayan bu teori Sünnî düşüncede de yer almakla birlikte Şiî düşüncesinde daha belirgin ve önemli bir yer tutar. Bin yılı bulan teorik gelişiminin ardından yirminci yüzyılda Âyetullah Humeynî bu teoriyi İran İslâm Cumhuriyeti’nin siyasi ve idari nizamının ekseni kıldığından, bugün bu teori ve teori temelinde inşa edilen siyasi ve idari yapı çeşitli yönleriyle incelenmektedir. Bu yöndeki çalışmaların pek çoğu teorinin tatbik sahasına çıktığı dönemi esas aldığından nihai anlamda verili alanı konu edinmektedir. Âyetullah Humeynî’nin Velâyet-i fakîh düşüncesinin gelişim aşamalarını kendisinin eserleri, tarihi kayıtlar ve tanıklıklar üzerinden incelediğimiz bu çalışma ile Âyetullah Humeynî’nin Velâyet-i fakîh konusundaki düşüncelerinin dört dönemde ele alınabileceği neticesine ulaşmış bulunmaktayız. Âyetullah Humeynî 1962’ye kadar süren ilk dönemde siyasete doğrudan müdahil olmazken, 1962 - 1979 arasında giderek sertleşen bir muhalefet yürütür ve bu dönemde fakihin velâyetini gündeme getirir. 1979’dan 1988’e dek yalın haliyle bunu savunur. 1988’den sonra fakihin mutlak velâyeti düşüncesine ulaşır.
One of the theories discussed by Islamic political philosophy and political science is Velayet-i fakîh. This theory, which considers the political leadership of Uleman as the basis of the legitimacy of power, holds a clearer and more important place in the Syrian thought, while also involving the Sunni thought. After a thousand years of theoretical development in the twentieth century, since the theory was made the axis of the political and administrative system of the Islamic Republic of Iran, today the political and administrative structure built on the basis of this theory and theory is studied in various aspects. Many of the studies in this direction are based on the period in which the theory comes into the practice field, and in the final sense the subject is given. We have reached the conclusion that the development stages of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought of the faithful thought. While the first period lasted until 1962 does not directly interfere with politics, it carries out a growing opposition between 1962 and 1979, and in this period it brings up the foundation of the foundation. From 1979 to 1988, he defended it. After 1988, the facin reached the idea of absolute welfare.
One of the theories that Islamic political philosophy and science deals with is Wilāyat al-Faqīh. This theory, which considers the political leadership of the ulama as the basis of the legitimacy of the power, is also included in Sunni thought, but has a more prominent and important place in Shiite thought. After a thousand years of theoretical development, in the twentieth century, Ayatollah Khomeini made this theory the axis of the political and administrative order of the Islamic Republic of Iran, and today the political and administrative structure built on the basis of this theory and theory is examined from various aspects. Since most of the studies in this direction are based on the period when the theory came into practice, they ultimately focus on the given field. With this study, in which we examine the development stages of Ayatollah Khomeini's Wilāyat al-Faqīh thought through his works, historical records and testimonies, we have come to the conclusion that Ayatollah Khomeini's thoughts on Wilāyat al-Faqīh can be discussed in four periods. While Ayatollah Khomeini was not directly involved in politics in the first period, which lasted in 1962, he led an increasingly tough opposition between 1962 and 1979 and brought up the custody of the jurist in this period. He defends this in its nominative form from 1979 to 1988. After 1988, he reached the idea of absolute custody of the jurist.
Alan : İlahiyat
Dergi Türü : Ulusal
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