جستجوی مقالات مرتبط با کلیدواژه « Imam Mahdi (AS) » در نشریات گروه « ادیان و عرفان »

Hadith and Qur'an interpretation have a long-standing relationship, and Hadith interpretation is one of the oldest types of interpretation that was formed to explain the divine verses. Among the verses that have been the subject of serious debate and disagreement among commentators in the narrative interpretations is the verse "…fakhla’ na’laika innaka bilwaadil muqaddasi Tuwaa ". God's commanding address in the verse has caused various interpretations among the commentators, and hence the importance of examining the issue is clearly visible. Why this order was issued by Almighty God has been the main issue of the research and by examining the interpretation traditions in Sunni and Shiite interpretations and hadith texts, it was determined: There are seven viewpoints that have expressed the centrality of the wisdom of this divine command. The most wide-ranging of these views is related to the type of shoes of Prophet Moses, which were made of "dead skin". The most widespread of these views is related to the type of shoes of Prophet Moses, which were made of "dead skin". Another point of view is a hadith of Hazrat Wali Asr (A.S.) who, rejecting the previous point of view, stated the reason for this divine command as "expelling the love of his family". The present research has been carried out by descriptive-analytical method and by examining the documents and texts of the hadiths of the two mentioned views.The most important achievement of the research is that it was determined: First of all, the hadiths related to the "dead skin" were written in Sunni commentary and hadith sources; Secondly, in terms of repetition, the frequency of hadiths of the Companions is more than the hadiths of the Holy Prophet (PBUH); Thirdly, most of the hadiths of the Companions are weak and fake in terms of documentation and text.Also, in the Shia commentary and hadith sources, the hadiths referring to "dead skin" despite having a valid document, but due to the following reasons, it was determined that those hadiths were issued on the basis of taqiyyah: Conflict with the Qur'an, disagreement with the Hadith family and the basis of Shia jurisprudence and the correct opinion is the same hadith issued from the holy region of Hazrat Wali Asr (A.S.). This hadith, due to "having an authentic document", "acceptance by Shia thinkers", "compatibility with the Holy Qur'an" and "compatibility with the family hadiths", is the preferred word in the interpretation of this verse, which is the wisdom of God's order is expressed as "Removing family love from the heart".

The Islamic Revolution of Iran was born with the aim of laying the groundwork for Imam Mahdi's government. This is one of the criteria that can be used to evaluate the success or failure of the revolution, and it is the criterion for the success of the Islamic revolution in building forces for the emergence of Imam Mahdi (a.s).If the revolution wants to remain loyal to its ideal, it must use all its capacity in the way of building forces the Mahdavi world justice system. The question of the upcoming article is to what extent the Islamic revolution of Iran has succeeded in achieving its goal and what are the achievements of the revolution in the way of building forces for the Mahdavi government. Transformation in the attitude towards Islam as a prominent power, transformation in the attitude towards the religious government, transformation in the attitude towards waiting, accelerating the process of returning to Islam, reviving the culture of fighting against the tyrant, practical training for the governance system, raising a generation with faith and Mujahideen. And the training and integration of Mujahid forces all over the world are part of these kinds of events.

Junayd Baghdadi is considered to be one of the distinguished personalities and one of the elders and leaders of Sufism. He has always enjoyed a high dignity and status in the eyes of Sufis, to the extent that he was called Tawus al-Olama (Peacock of the Scholars), Taj al-Arefin (Crown of the Mystics), and Sayyed al-Taefah (Master of the Nation). According to many scholars, although Junayd Baghdadi was contemporary with four recent Shia imams, he chose the Shafi'i denomination and was not inclined towards the Shia religion. On the other hand, some scholars, relying on controversial historical evidence, have considered it probable that he was a Shiite. Undoubtedly, the type of interaction with the imams (AS) and the degree of alignment with their ideas and thoughts and compliance with their behavior is a worthy criterion for evaluating the thoughts and practical and religious tendencies of the great Sufis. In this article, after a brief look at the life and position of Junayd Baghdadi and his works and beliefs, while examining the statements and speculations about his being a Shiite/Imami, we seek to answer the question of what kind of relationship and interaction did he have with the imams of his time? And was he among the followers and Shiites or among their disciples and lovers? Detailed investigations show that pure historical reports are devoid of any evidence of Junayd's connection and interaction with the imams.
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This research has been written with the aim of expressing the characteristics and structure of the Imam's world government in the Qur'an and hadiths. The necessity of the discussion is that despite the existence of numerous verses, news and narrations about the world government of Imam Mahdi and the attention of researchers in the field of Mahdaviat to this field, less attention has been paid to the coordinates and structures of the government and this field can be effective in extracting strategies. Government has a role to play. The research method is descriptive-analytical and the results indicate that the characteristics of the world government of Imam Mahdi are: central justice, legalism, relentless struggle against the oppressors and the corrupt, the attainment of the weak to high principles and transcendent values, the overthrow of the foundations of oppression and The individual and social tyrannies of the Taghutians, the scientific, intellectual revolution and the flourishing of human intellects, the comprehensive culturalization and the promotion and consolidation of moral values, as well as the structure of Imam Mahdi's world government include a single government, guardianship, agents, rulers and governors.

In the eighty-ninth verse of Surah An'am, God gives such consolation and encouragement to the Holy Prophet, who was saddened by the disobedience and disbelief of his people, that you should not be saddened by the disbelief of the polytheists. Because if they disbelieve in the Book, Wisdom and Prophethood, we will appoint a people who will protect it and protect its rights, and observe what is good for it, and will not disbelieve in it. There are different narrations and different interpretive views on who is meant by the mentioned people. According to some narrations, the meaning of the people in question is from Persia, and this is a view that has probably been put forward by some commentators. In the present article, an attempt has been made to explain this view as a significant possibility.

The treatise of Raj’at attributed to Mufaddal ibn Umar is one of the most important Hadiths about the absence and reappearance of Imam Mahdi (as). This treatise was not very well known among the early Imamis and apparently entered to Imami Hadith from the 8th century AH and became famous from the 11th century AH and has been accepted by many late Authors. Although this treatise has some similarities with other Hadiths, there are many historical and doctrinal flaws in its text and Isnad. A comparison of this treatise with Nusayri sources, especially Khasibi's works, shows the dependence of this treatise on the Nusayri religion. According to the available pieces of evidence, Khasibi was responsible for compiling this treatise and in processing it he used former Imami sources as a template for expressing Nusayri teachings. In this article, library research method and textual and Isnad analysis have been used.

One of the most important issues in the history of Islam has been to study the actions of Shiite Imams to make people aware of the absence of Imam Mahdi and to accept this issue. Imams living in Samarra, especially Imam Hassan Askari (pbuh), had an important role in this issue. It is important to examine the actions of these individuals based on the texts that remain. The main issue of this research is that Imam Hassan Askari (pbuh) has used what methods to explain the issue of the absence of Imam Mahdi and lay the groundwork for it in the Islamic society? And what kind of actions have they taken? For this purpose, in this research, using the content analysis method as one of the best interdisciplinary research methods for text research, the narrations and letters of that Imam have been analyzed. In this article, an attempt has been made to obtain a comprehensive understanding of their structure through quantitative, qualitative and descriptive analysis, and finally to discover and explain the function of these texts to explain the issue of the absence of Imam Mahdi (pbuh). What shows the necessity of such researches is paying attention to the educational role of Shiite Imams (pbuh) in the Islamic society and the importance of textual study of hadiths as one of the most important religious sources for recognizing different cultural and social dimensions of historical events.

The period of minor absence is one of the most important periods in the history of Imami Shiism, which with the absence of the twelfth Imam (as) new problems arose for Shiites. Due to the special socio-political conditions in that period, it created many problems and astonished the Shiites. During this period, when the Shiites had reached their full extent, the absence of Imam Mahdi (as), which had been narrated many times before by the infallible saints(Prophet and Imams). However, with the beginning of the period of the Imamate of the Twelfth Imam (as) and the beginning of his secret practice in that period, the situation of the Imami Shiites gradually changed. Classification of Imam's behavior in this period in different ways such as organizing the institution of advocacy and determining the main and sub-persons of lawyers, dealing with exaggerators and claimants of advocacy, explaining the main strategy of Imamiyya to start the process of occultation, explaining Imamate and avoiding extremism. Around the position of Ahl al-Bayt, the claimants of the Imamate, including the Ja'far movement, etc., were dealt with so that the Imam's behavior in this period was so efficient that he was able to settle the unsettled situation of the Imami Shiites in the second half of his minor absence. With the great absence and the absolute absence of Imam Mahdi (pbuh) they can continue their survival until the days of reappearance.

In verse 54 of Surah Ma'idah, God Almighty warns the believers of the time of the Prophet that if you turn your back on your religion, God will bring a people with outstanding characteristics in the future who will be help her religion. The commentators have offered different views on the meaning of the people mentioned in the verse, according to some of which the meaning is the people of Persia or Yemen. In this regard, there are several narrations from infallible leaders, according to whom the people of Persia and Yemen are meant to seek the help of the Imam Zaman (as). The following article, after reviewing the verse in question, analyzes the narrations that exist in this regard and also examines the views of the commentators in this regard. And it strengthens the possibility that the verse refers to a generation of Persians and Yemenis who will play a role in supporting the religion of God in the end times.

Literary style is a way to represent the characteristics, beliefs and temperaments of a writer; And one of the approaches of literary stylistics is to study the intellectual, psychological and social motivations effective in selecting the linguistic structures of a literary work. This research tries to study the effective components in creating the literary style of one of the Arabic poems of Mohammad Nasir Isfahani with a descriptive-analytical approach; One of the poets of the twelfth century AH, About the praise of Imam Mahdi (pbuh) and determine their reflection in his linguistic structures. The results show that the poet adheres to Shiite beliefs; Prevalence of these ideas during his lifetime; Special devotion to Imam Mahdi (pbuh), Being a medico; Separation of companions and living in exile are among the factors shaping the structure of this eulogy and he has used the artistic tools of the word to conceptualize this poem and by creating theological proportions, she has expressed her desired concept in a glorious way.

Since the creator of the work of art has a significant role in the formation of works of art and the work of art is derived from the inner experience of the artist and the result of his feelings, emotions, imagination & thinking; Therefore, in this article, based on documentary studies and descriptive-analytical method, an attempt is made to answer the question: "What is the place of the role of education in the artistic experience of traditional artists in the waiting period?" Belief in the principles of teacher training can have a significant impact on his artistic experience and lead to the creation of worthy works. The creation of works of art is based only on the lifestyle and experience of the artist in which the role of education is prominent, and despite the inner love and extensive knowledge in the artist's artistic experience, traditional works of art enjoy a special sanctity while waiting. Because the element of expectation and belief in emergence has an important place in the individual and social life of Muslims. The effectiveness of waiting and believing in the advent of Imam Mahdi (as) has various dimensions in the political, social, moral, educational and psychological fields in people's lives; This category has a very important place in art. Considering that the current Iranian society depends on traditional art and the issue of respect for the teacher and the position of the student teacher is properly established, based on this position can play a very important role in educating students. In the waiting period.

Uthman ibn Sa’id was one of the main elements of the representative body, which was introduced as a high-level Imamia agent during the life of Imam Askari (as) and the beginning of short Absence. During Imam Askari (as) period, he, as an agent, was able to carry out many main affairs of this time, including financial ones, by the order of the Imam and he tried to resolve the problem raised about 12th Imam Absence by Imam Mahdi (aj ) guidance and help of some of his agents .Uthman role in Shiite history was such that he can be considered as a complementary link in the history of the Imami Shiite period of Absence and presence, who by obeying the Imams of his period, in addition to solving many Shiite problems in this time, Immortalized his name as one of the most effective agents of the Imams.

The purposefulness of the system of existence, the finality of history, and the need for the ultimate evolution of man and human society are included in the common teachings of all divine religions, reported in the Holy Qur’an. In addition to the divine teachings, since the seventeenth century when the idea of evolution of history and society has been accepted by most historians, philosophers of history, social scientists, sociologists and anthropologists of the West, many of western thinkers such as Spencer and Taylor, Pascal, Igo, August Kent, Condorcet and Hegel, who believed in the Absolute Spirit of the World, decided to draw certain shapes for the type, how and quality of the evolution of society and human history. Although the basis, type of attitude and detail of the thoughts of these thinkers are assumed with many challenges, being its study beyond the scope of this article, according to the Qur’anic verses and the Prophetic (PBUH) and Ahl al-Bayt (AS)’s narrations, the purposefulness of the system of creation, finality of history and the evolution of man and human society will be set and manifested by the advent of the apocalyptic savior in Mahdavi society. Findings of this article, based on the study of verses and hadiths in a descriptive-analytical method, prove the fact that the Mahdavi utopia is the only society that shows the highest evolutionary stage of history, society and the perfection of human beings, by which man will rank in the highest degree of Allah’s servitude, rationality and knowledge; thus, Mahdavi utopia, on the one hand, is the manifestation of the perfect reason and all human dimensions and virtues, and on the other, is the performance of the vast divine mercy for that Allah created beings.

The unmatched status of Imam Mahdi's personality on the one hand, and the existence of false Mahdaviat claimants throughout history on the other hand, show the importance and necessity of recognizing the true Imam Mahdi(aj) among the false claimants. Therefore, the infallible Imams have offered several criteria for knowing the excellency in the age of Advent. The narrations before mentioning the criteria of knowing Imam Mahdi first emphasize that his existence is more obvious than dawn and there is no doubt about it. Some of the mentioned criteria are negative and some positive, and among the positive ones, some appear immediately to be effective and can be a way of knowing the Imam: Such as the signs of Advent, Knowledge, miracle, and being the Prophet Mohammad(sa)’ generation, and for some other, it takes a while for them to show up: Like the advent of Jesus Christ, the Return and Forming a just world government. According to these criteria, the personality of Imam Mahdi will be easily recognized and the believers will have no problem in this regard.

Mahdism and The Rise of the Savior is one of the issues that are common to all theological and jurisprudential schools of Islam, and the differences existing, are not differences of opinion in the theory but of minor differences in cases such as the conditions of birth or emergence. Like other aspects of Islam, Mysticism not only believes in this principle, but has emphasized it more than other branches of Islam. Because Wilayah which is closely related to this issue is one of the pillars of Islamic mysticism and Wilayah and its termination are very important and certainly controversial issues in Mysticism. Shiite mystics and scholars believe that the specific Wilayah terminates with Imam Mahdi (AS), but there is a disagreement among Sunni mystics. The present study seeks to examine the views of Ibn 'Arabi and his most prominent student, Sadr al-Din al-Qunawi, on Imam Mahdi. In order to do this, it is inevitable to discuss some issues regarding Wilayah and the termination of Wilayah. After explaining the importance and position of this issue in Islamic mysticism, Ibn 'Arabi's and Sadr al-Din's views on the termination of Wilayah and the position of Imam Mahdi (AS) has been reviewed through their most important works, and the most prominent commentators and interpreters of their works, and then their general viewpoint about the characteristics and the status of Imam Mahdi (AS) have been discussed.

This study seeks for a new reading of the unlike sects that appeared at the very beginning of a short Absence. The period in which, according to the analysis of Shiite and Sunni sectologists, Imami Shiites were severely faced with intragroup splitting. This scholars cited the multiplicity of Imami split sects from 14 to 20 sects; Nevertheless, the complexity of the Imami Shiites conditions was so obscure that many experts predicted their imminent collapse, due to the continuous split of the Imamis in that period.A prediction that never happened. It is notable that the conjecture of these experts was based on the collapse of the principle of Imamate, not of the secondary sects; However, by searching mentioned sects, it will be clear that, despite the mention of these vigilante sects, there is no accurate information about them in history, it can be said that most of sects in that period were probably constructed by Influential people and In fact they had never objective existence and, at least, there are many doubts about them.

At the beginning of the surah al-Esra, there is talk of two great corruption, great Domination, and two defeat of Israel's Children in the aftermath of any crime. To determine the most prominent historical implications of these concepts, the present study, by analytical-comparative study, based on the Muslim interpretation sources (of the Shia and Sunni), concluded that: The first example of the Israeli corruption in these cases is the Jewish conspiracy in Islam. The first Failing of the Children of Israel was also in the victory of the conquest of Jerusalem by the followers of Imam Ali (AS), when the confrontation of the Muslims with the puppet jew of the Romans, drove them to ignomny.
Their great Domination is the political organization of contemporary time and the creation of an Israeli usurper goverment.Second Corruption : It also relates to the this time that Israel has dominated a large part of the world and has been dealing with corruption in various aspects, but the ultimate Failing of Israel based on the divine promise will come to the hands of Mahdi's followers before his appearance, or in the hands of the Imam Mahdi himself, will be in the time after his appearance. The continous expressions of this hypothesis are as follows: Implications of the words (Ebadan Lana) and (Liadkhluwa al-Masjid) as the first part of the verse. The discrete discourse to prove this hypothesis include: the virtues of the recite of Sura al-Esra, and the narratives of matching. These are of the proofs that prove Surah's relationship with Imam Mahdi (AS)

<p> Belief in the thought of Mahdaviyat means believing in the realization of the rule of universal justice, The victory of Islam over all religions , the development of worship, the eradication of heresies, and …. The waiting of believers for the emergence of Imam Mahdi(aj) should be waiting for the realization of such ideals.</p><p>But sometimes the waiters are ignorant of these ideals, and instead of waiting for the emergence of the Promised Mahdi to accomplish such ideals, they are waiting for him to open up material life and to thrive tables as much as possible.</p><p>This just neglect of Mahdaviyat ideals is that can make challenges in a dynamic path of Mahdaviyat Thought . what can be the origin and the root of that mentioned neglect is factors such as neglect of talents and of Imam position and self indulgence. In this paper, some dimensions of the mentioned problem are discussed.</p>

One of the important challenges in the path of Mahdaviyat is the existence of false claimants of Mahdaviyat. Understanding the claimants at the beginning and the on time response has a significant impact in counteracting these diversions. In our traditions, It has been mentioned extraordinary affairs such as having a miracle, a lifetime, knowledge, a heavenly voice, Dip on the ground and etc... about the Imam of the Age. Among the functions of these extraordinary affairs are their epistemic and negative functions. The failure of the false claimant to do a miracle is something in which, his non-imamate can be concluded. One who does not have extraordinary longevity can not be Imam of the time. One who does not have vast knowledge and infallibility can not be an Imam .One who does not carry prophets heritages and Jesus Christ does not come to confirm him and help him is not Imam Mahdi(aj).

Examining the Functions of the Imam Mahdi's world Government is Important in Securing Something to Human Society. This would provide grounds for the enthusiasm of the Waiters for this ideal Government And will develop their efforts to Create its grounds. Undoubtedly, security is one of the realities of the formation of the world Government of Imam Mahdi (AS) Which is a valuable achievement within the scope of Formation time of his world government. But the question that arises here is that What are the functions of his world government to achieve security? Or, in other words, how can the Imam Mahdi's world government fixate security in human society? Examining some of the Qur'anic verses and the sources of hadith and non-hadith shows Functions of the world Government of Imam Mahdi To achieve security are the following: Spreading faith and piety, eliminating poverty, eliminating fear and worry, eliminating disputes, exploiting competent agents, and eliminating oppression and the fixate of justice.