THE CONCEPTS OF MARJA-I TAQLID-WILAYAT-I FAQIH and PERSPECTIVES OF MARJA-I TAQLID to WILAYET-I FAQIH in IRAQ SHIA

In the Shia, social position of Shiite cleric on behalf of Imam, advanced gradually and it expanded to cover the majority of his authority. But this did not have systematic until the middle 19th cntury. In the 19th, instution of marja-i taqlid was systematized and it was thought that Shia cleric ,except precidency, should assume the duties and responsibilities under the authority of the Imam and all members of the Shia should be follower of one of the cleric. Up to 1970’s marja-i taqlids thought about political theory and devoloped a theory on the ideal form of governmend fort he Shiite despite of Imam’s occultation. But in the period of Imam’s occultation they did not suggest that Imam’s presidential authorty should be assumed by Shia cleric. In the 1970’s Khomeini suggested that Shiite cleric should assume the Imam’s presidential authorty. In the 1979 Iranian Islamic Revolution took place and Kkomeini has implemented the theory of vilayet-i faqih. From this date, institution of marja-ı taqlid and concept of vilayet-i faqih began to pose contradictions. Majority of the marja-ı taqlids opposed the theory of theory of vilayet-i faqih and they stated that there is no such presidential authorty on behalf of the Imam. Muhsin al- Hakim, was the most important religious authority in Nacaf in this period, opposed to the views of Khomeini. However, after the 1979 revolution the most important and powerful opposition to vilayet-i faqih shown by Abul Qasim Khui in Iraq.