Öz Yetkin bir mütehayyile ile temellendirilen nübüvvet teorisi Fârâbî'nin İslam düşüncesine özgün katkılarından birisidir. Bu makalenin amacı Fârâbî'nin siyaset düşüncesinde, peygamberin yasa koyuculuğunun temelinde yer alan mütehayyile kuvvesini incelemektir. Araştırmamızda peygamberin küllî hakikatleri yasalar şeklinde vaz'edilebilmesinin ancak yetkin bir mütehayyilenin temsil kabiliyeti ile mümkün olduğu sonucuna ulaşılmıştır. Ayüstü âlemi oluşturan mufarık akıllardan taşan feyiz, nebînin

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... ehayyilesi vasıtasıyla ayaltı âlemi de inşa etmektedir. Bu sistemde mütehayyyile kuvvesi, Faal Akıl'dan gelen feyzi müşahhaslaştırıp düzenleyen ve her seviyeden insanın idrak edebileceği hale getiren merkezi bir kuvvedir. Ma'kûlleri duyulur formlar şekline dönüştüren mütehayyile olmasa yasaların vaz'edilip insanlara ulaştırılması gerçekleşememektedir. Üst ilkelerle irtibat kurmak için aynı zamanda nebînin yetkin bir nâtıka gücünün de bulunması gerekmektedir. Çalışmamızda son olarak Faal Akıl'dan gelen feyzi temsil eden mütehayyilenin bu bağlamda nâtıka kuvvesi ile olan irtibatı da yasa koyuculuk açısından sorgulanmaktadır. Abstract The theory of prophet hood, based on a competent imagination, is one of the original contributions of al-Farabi to Islamic thought. The purpose of this article is to examine the imaginative power that underlies the prophet's lawmaking in al-Farabi's political thought. In our research, we have concluded that the prophet can put the universal truths in the form of laws only with the representation ability of a competent imaginary. Emanation, overflowing from the separate intellects that form the supralunary world, also constructs the sublunary world through the imagination of the prophet. In this system, the power of imagination is a central faculty that embodies and organizes the imaginary from Active Mind and makes it accessible to all levels of people. Without the imagination that transforms the reasonable into sensible forms, it is not possible to put laws and to deliver them to people. In order to be in contact with the higher principles, the prophet must also have a competent mental faculty. Finally, in our study, the connection of the imaginary, which represents the emanation coming from the Active Mind, with the intellect faculty in this context is also questioned in terms of law-making. Summary Al-Fârâbî's thought of politics is based on the idea of prophethood, which is at the center of legislation. The laws shaping the order in the sublunary world emerge in connection with Active Mind. Emanation, overflowing from the separate intellects that constitute the supralunary world, also constructs the sublunary world through the imagination of the prophet. "Politics", in the sense of the construction of the sublunary world, is formed around the laws brought by the prophet depending on the emanation. Therefore, the First President, who is inspired by the Active Mind, fulfills his managerial duty according to revelation as the most competent person in the society. In the theory of emanation, the relationship established with Active Mind also means establishing a connection with the First Cause. Competence for human beings is to reach the level that can be included in this hierarchy. The aim of the state is to bring the highest happiness to society. Happiness is achieved through the competence attained by achieving metaphysical awareness and living • 37 Asiye AYKIT