فصلنامه انتظار موعود
سال شانزدهم شماره 54 (پاییز 1395)

The goodly life is a life special to the believers which is a higher rank of general life of humans and is adorned with a certain degrees of the attributes such as science, power, and conscious will; a life which is created by the spirit of faith, the will to obey the God and doing good deeds. The most important indicator of enjoying the goodly life is having hope for the future, assisting in the way of high divine goals, and holy struggle with oneself. The waiting era is the Imam Mahdi (A.S)’s occultation period that the Shi’ias hopping for the Mahdavi rule of justice try to prepare the conditions of establishing a goodly life and Mahdavi utopia. The important feature of this period, is testing people’s faith which is manifested in the projection and the creation of suspicion, and disappointment with the divine relief and solution, and all forms of hardship and disaster. This article with a descriptive-analytic approach tries to explain that the culture of waiting can play a role in realizing the goodly life by encouraging and giving hope to the believers, creating a spirit of obedience to the Divine commandments, creating the spirit of perseverance and patience, and inviting to the jihad with oneself and attaining the moral values.

In the realization of generous government, Imam Mahdi (A.S) is accompanied by the companions who have various physical, mental, moral, and behavioral traits and features; such as rooted faith, understating, insight, perseverance, not fearful of the blamers, and absolute obedient to the Imam’s orders, and jihad in the way of God are all their all the time routine and have a bravery and martyrdom-seeking morale. Thus, God loves them, and they love Him too. They have various approaches and functions by their Imam’s side, such as fighting with the oppressors, and collaborating with Imam in the fight against the deviations and misconceptions about the religion and the correct explanation of the religious teachings and the establishment of justice.
Undoubtedly, investigating the documentation and inferentially analyzing the traditions on the prophecies of Divine proofs about the indicators of Imam Mahdi’s companions, in addition to elucidating the thoughts of Imam’s lovers, helps answering the doubts of the truthfighter. Also, it can be the endeavor-creator and flatten the way for the much and better preparation of the youth and pave the way for the appearance of the promised of all religions.

The following paper is an attempt in representing the role of function-oriented belief in Mahdism teachings in the ethical system of civilization. This article is structured in a descriptive-analytic method and depending on the achievement or the result of the research, it is of a developmental-applied kind, and in terms of the purpose of the research, it is of the exploration kind and in relation to the type of data used is a qualitative research. In this research, the necessity of exploring this issue, which in fact determines the point or the way this discourse must be directed toward or move on, has also been addressed. The results of the analysis and the combination of the collected data show that “transcendentally provoking the behaviors and promoting the level of needs and motivations”, “overcoming the crisis of life being meaningful”, “creating the social control mechanism; self-conscious prevention of dishonesty”, “finding the order of approaches and ethical mechanism”, and “creating issues in the ethical system of civilization”, are among the important issues in the ethical functions of believing the Mahdism teachings in Islamic civilization. It should be added that in this study, more than fifty considerable questions in linkage with the Mahdism teaching and the ethical system in the Islamic civilization are mentioned.

The “family” is at the center of wide-ranging changes and evolutions which itself is of interest to the scholars, sociologists, and religious experts. The changes of the family include both the instability and breakup as well as its various dimensions and elements (values, structure, functions, and communication). These changes are also mentioned and warned about in the Islamic traditions and are presented in the two categories of apocalyptic issues and the issues of the appearance era. The family changes in the apocalypse mostly include the family breakups, devaluation, debilitation of positive functions, the healthy relationships’ cut-off and the increase in the illegitimate relationships and the displace of the family roles. The traditions related to the appearance era also points to this issue that the appearance of Imam Mahdi (A.S) occurs at this critical moment and Imam Mahdi (A.S) directs the family into its right path. In fact, the appearance era leads to the fundamental changes in the family situation and transforms the negative and undesirable changes. This helps illustrate the ideal state of the family in the light of the changes of the appearance era The research method used in this paper is documentary and library-based and is done based on the various traditions’ sources and sociological analysis.

The coincidence of the Return with the appearance of Imam Mahdi (A.S) in the Shia thought is following the Divine Will and is consistent with the philosophy of the Prophet of Islam’s mission; because in the Return from the Shia point of view, the purpose of the Almighty God from sending the prophets and their mission, especially the Prophet Muhammad’s mission is fulfilled. This goal is the same as stating and elevating the right word and nullifying and eliminating the false word. The Return, in addition to the narrative reasons, has the rational reasons that Imam Khomeini has explicitly stated. Moreover, the Return in the analysis of Allamah Tabatabaie is consistent with the appearance and the resurrection and he considers these three events as the examples of “the three days of Right’s appearance”.

The two philosophical principles of “the refusal to restore the annihilated with its essence” and “the refusal to return the being in its actuality to its potential state” in the transcendental wisdom have aroused the philosophical reactions of some wise men after Mulla Sadra in order to prove the teaching of Return in Shia and thus raised three theories in this regard: From the viewpoint of Mudares Zenouzi, the body returns to its soul and this is not consistent with the principle of refusal to restore the annihilated.
From Allamah Tabatabaie’s viewpoint, the souls of the deceased people have some aspects of potentiality and capacity, thus their return (to the body) at the time of Return is possible. The altered part of this theory is that the souls that are not attached to the body anymore, have no capacity or material and thus their return to the material world is refused.
In the following, the opinions of Allamah Rafi’ee Ghazvini and Ayatollah Shah Abadi are also examined. According to the “theory of imaginalization”, the souls of the perfect men reappear in the material world. The shortage of this theory is its lack of coverage in relation to all returnees such as the infidels.