حجت حیدری چراتی

The belief in the emergence of the Promised Savior at the end of Time has always been abused throughout history. Some false claimants have used different methods to achieve their goals. A clear example of these false claimants is "Ḥusein-Ali Nūri", the Bahai leader, who used different methods, including "medicine", to achieve his claim and attract people to his sect, and expressed his opinion without considering scientific principles and rules; Because medicine is one of the most important, practical and attractive sciences, and the attention and needs of different strata of society. Therefore, this research analyzes Ḥusein-Ali Nūri’s views and medical orders through the Library-based method with a descriptive-analytic approach. The results of the research indicate that the medical views of the Bahai leader are as follows: 1. They are derived from the orders of the previous books and doctors without any innovation; 2. They are ambiguous and acting on them requires difficulty and embarrassment.

"Security and social cohesion" is one of the components that leads to the development and growth of material and spiritual aspects of society, ensuring collective life and existence. Religious beliefs and teachings, especially belief in the Mahdism, can, if properly explained, strengthen the religious spirit and hope for a bright future, promoting the convergence of people and consequently contributing to security in societies based on monotheistic ideologies, particularly in Iran where the majority are Shia Muslims who believe in the Mahdi. On the other hand, if this ideology is distorted and its position undermined by factions and deviant movements, and with the community leaning towards them, it can act in the opposite direction leading to fragmentation in society, ultimately resulting in security and social threats. This article, gathered through 'descriptive-analytical' method and information collection in a 'library-like' approach using the Internet space, focuses on examining the security and social threats of the inclination towards the Mansour Hashemi Khorasani movement. Research findings indicate that the harms of leaning towards the Hashemi Khorasani movement in the social sphere include: undermining religious beliefs, disrupting social order, destroying the institution of family, and promoting violence in society

" Dynamic and progressive Awaiting" in all aspects of individual and social life is the factor of growth and reform, resistance and progress, awakening and movement, and is one of the components of revolution and the main root of the global uprising of Imam Mahdi. To help and find the right path of constructive and dynamic Awaiting, we need people who have reached perfection and have the character and behavior of authentic Islamic culture. Therefore, this article, using the descriptive-analytical method and relying on library information, has investigated the behavior of Martyr Soleimani in setting a model for the Awaiting society and has studied his cultural and political behavioral principles as a desirable model for a religious and value society. The result of this article is that for the proper movement of the people of the society towards the ideal Mahdavi society, we need effective, genuine models and real and pragmatic people like General Qāsim Soleimani, and in order to continue his perfectionist path, it is necessary for the elite society to raise awareness.

"Mahdism" is one of the common points between the majority of Islamic sects and denominations; However, despite the consensus on Mahdism, the attitude and approach of each sect is different from the other and they have given different definitions. "Zaydiyyah" is one of the first Islamic sects derived from the Shia thought, whose basis is the negation of any oppression and the extension of justice, and one of their fundamental ideas in determining the Imam is "standing up with sword"; In such a way that despite the belief in the divine text and installation in determining the Imam and even using the special Mahdavi traditions in this context; - It is considered one of the signs of the Imam in Zaydism.  However, the position of Mahdism as it is necessary, it is not prominent in Zaydiyyah, and it has a secondary role in the discussion of the formation of the government, and the originality is by negating oppression under the leadership of a Fatimid individual in an unclear way. Therefore, the present essay analyzes and investigates the role of Mahdism in the formation of the theory of "Rebellion with the sword" from the perspective of Zaydiyyah. The method in this article is descriptive-analytical data processing and collecting library information.

Mahdism is one of the common beliefs amongst all Islamic sects, and its correct explanation and reliance on common factors will strength national solidarity and Islamic unity. These days, Mansour Hāshemi Khorāsani's deviant movement is one of the deviant currents in Mahdism, which has turned this cohesive doctrine into an anti-unity and anti-cooperation element, and caused damage in countrywide and Islamic harmony through proposing a number claims. Therefore, in this research, we analyze the position of the deviant movement of Mansour Hāshemi Khorāsani in growing a hole in national and Islamic unity, in a descriptive-analytical way and gathering information in a library method. The findings of this research says that this deviant trend, with a false analyzing from Islamic foundations and calling Islamic governments as tyranny authorities, and by making challenges in the values, norms and institutions, inspires and encourages the participants of the society to avoid the regulation and turn away from the system, and by categorizing the individuals of the society in the form of the majority and the minority and against each other. Also, by influencing families and education, he fosters his deviant ideas and brought about a gap in national harmony and Islamic unity in Iranian society.

The epoch of the “Awaiting”, due to the disappearance of the infallible Imam- Imam Mahdi (pbuh), contains some specific requirements, in a way that the different perusals about the Promised savior and Awaiting have caused the emergence of different schools in the Shiˈite society. Among the different Shiˈa views about the issue of Awaiting as one of the concerns of the Shias, this article attempts to examine and compare two important views of the "Ḥujjatiyah association" before the Islamic Revolution of Iran, and the "School of General Qāsim Soleimani", as one of the fundamental branches of Imam Khomeini’s movement, which has institutionalized the principles of the idea of Awaiting after the Islamic revolution, and transformed the concepts of passive and individual Awaiting into a constructive and dynamic Awaiting, which, while paying attention to individuality, also means a social Awaiting. The following paper, in terms of time, takes a look at the years of the existence of the Ḥujjatiyah Association and the years of life of General Qāsim Soleimani, and also in terms of territory, it focuses on Iran, especially before and after the Islamic Revolution. According to this article, the era of the Awaiting has passed from the period of individual Awaiting. The individual Awaiting is the view of the Hujjatiyah Association relying on prayer and recourse in the form of a traditional Islam.With the victory of the Islamic Revolution, the Awaiting has entered the period of a kind of social Awaiting based on Imam Khomeini’s view and trained students like General Soleimani in his school, who has built a school himself and implemented the foundation of the Appearance both individually and collectively in the global dimension. This paper has been written in a descriptiveanalytical form using the method of library collection and by using the documents, archives, and official and authentic researches.

The Bahá'í Faith is one of the contemporary deviant sects, against which the scholars of Qom seminary have played a central role in fighting against it in the past century, largely preventing its spread and dissemination within the Muslim community by providing a correct interpretation of religious teachings. This study examines the role of Qom scholars in combating the deviant Bahá'í sect in the contemporary period, using a descriptive-analytical approach and collecting materials in a library-based manner. Based on the findings of the research, the struggle of the scholars of Qom against Baha'ism in various dimensions has been able to endanger the positions of the Baha'is and prevent the misleading advancements of this sect in society through indirect or direct methods. The examination of the process of the evolutions indicates that the scholars' confrontation in the struggle has not been uniform and has been accompanied by development in the three periods of "revival," "consolidation," and "growth." The struggle in the revival stage relied on the use of jurisprudential tools and theological discussions, while in the consolidation period, it changed to direct confrontation and emerged as a cultural, economic, and social struggle. In the stage of growth and development, relying on the concepts of Shia political religious beliefs, the struggle against Baha'ism was drawn into deeper layers and changed quantitatively and qualitatively, leading to the specialization of the opposing method.

Worldliness and manipulating misinformed people have always threatened the values and beliefs of a society and led to deviance, paving the way for the incidence of harmful and deviant thoughts. Correct and appropriate actions will save the society from falling into the trap of deviant sects within the religious society; hence, to deal with deviant tricks, it is necessary to know the Mahdism culture and in the course of raising the level of awareness of the people in the society and to think of ways to preserve the authenticity of Mahdism. The present article deals with the most important of these tricks and in terms of the time, it has included all the periods mentioned in the issue of Mahdism and in terms of the location, it has considered the Islamic countries. Based on the findings, the abuse of people’s emotions and their unawareness has provided a suitable ground for fostering suspicions and rumors, and deviant interpretations about the teachings of Mahdism. This research aims at studying some related documents by a library-based method with a descriptive-analytic approach.

Ghadīr-e Khumm as an important historical Islamic fact has been a turning point in the explanation of the Imamate and the continuation of the Islamic movement. The holy prophet Muhammad (pbuh), according to divine order, traced the inseparable correlation between Imamate and the governance and administration of worldly affairs, stating that the criterion of truth is the divine path of God in the form of infallible Imams, and this will continue until the end of Time and the appearance of Imam Mahdi (pbuh) Therefore, according to Ghadīr’s texts including Ghadir’s sermon and Ghadīriyah Ziyārat, deviant ideas such as secularism, pluralism, different interpretations from religion, tolerance in making relation to enemies and opponents, and misconceptions of Khātamiyyat (termination of Prophethood) and Mahdism will be invalidated.

In this article, the socio-political conditions of contemporary Iran are discussed according to two discourses from their common religious point of view. During the Pahlavi regime, two discourses emerged: the "revolutionary discourse", which had popular power and a strong social origin, and the "Hojjatieh Society", which had supporters from different walks of people. Each of these two discourses had a specific reading of Mahdism and awaiting, and based on these readings, they had different discourses and had different outputs.
This research, based on "Laclau and Mouffe theory", with the method of discourse in descriptive-analytical form examines the central points (superior signifier), articulations, elements and times and areas of discourse of Pahlavi discourses taken from the West, Hojjatieh Society and Imam Khomeini and socio-political changes and has used library resources, interviews and videos to collect material. According to the findings, the Western-oriented discourse of Pahlavi within the theory of Laclau and Mouffe could not reconstruct its semantic signs and was blocked by the revolutionary signs of Imam Khomeini; But the discourse of the Hojjatieh Society was able to reconstruct itself and survive in the midst of changing discourses in both the Pahlavi regime and Imam Khomeini.

The existing capacities in the Mahdism teachings can be efficient and effective in order to create an Islamic civilization. The deviant movements, with various tricks, seek to gradually change and distort the teachings of Mahdism by influencing the contexts of these teachings. Sometimes through scientific-cultural means, such as forging and distorting the clientship teachings, and sometimes through social means such as creating chaos and conflict under the name of Shiites and Mahdism. In this paper, with a descriptive0analytic method, and by using the results of library and field research on the subject matter of deviant movements, we investigate some of the common and effective strategies of infiltration graphically. Some of the results of research on the consequences of infiltration strategies of the deviant movements are as follows: infiltrating with various psychological, sociological means and making personality changes in people and employing them with seemingly Mahdavi missions, in order to achieve macro-deviant goals, creating despair and social rifts, transforming seeking justice into oppression and violence and monopoly and denying the unifying components of representation and vicegerency to achieve sectarian goals.

The misled flows like Baha’is and Qadiani in the subject of Messiah and the Apocalypse have referred to religious texts; however, some of these texts are defected in terms of their documents. In some cases, the thinkers of the sects have distorted them in terms of their implication. The focus of the paper is on the examination of the deviations of these implications. This research has been carried out by doing library and multimedia studies, as well as using the method of analyzing the appearance and interpretation of the texts used by the two sects. We can count the results as follows: the denominations have described their leaders and characters the same as “Jesus” or “someone akin to him” by subjective interpretation, no-reason and based-on-taste comparisons and by leaving the implication rules of texts and have considered their opposition as equivalent to Antichrist. Examining the implications of the referenced texts show that the character and behavior of the Jesus Christ in terms of his birth, the length of life, and his apocalyptic deeds is not identical to any type of implication for the leaders of the sects.

One of the Sufism branches in the recent period is the “Gonābādies”. This group which is a branch of “Nimatullāhī” has specific beliefs in relation to religious beliefs. Including that, they have certain views toward the issue of awaiting and the how of the realization of Vicegerency at the Occultation period and the duties of those waiting to benefit from this Vicegerency: such as claiming a kind of special representation in the spiritual and sainthood matters for their dignitaries in order to guide people in the Occultation period, the necessity of swearing allegiance by the followers to the pole of the sect for the perfection of their faith and the acceptance of their deeds, special utilization of the titles and nicknames such as the Pole, Sheikh, Pillars and the Substitutes that this itself gradually undermines the importance and the place of the Infallible Imam and his mediating role in the grace and guidance. Also, presenting the issue of having permission at the Occultation period and extending these permissions to the Imam of the Time and the progenitor of their Vicegerency to Imam Ali (PBUH) is one of their beliefs. Thus, the result of such connections from the view of the Gonābādies is the realization of correct awaiting and guidance during the Occultation period is based on the necessity of knowledge and wisdom of poles who have special permissions from the Imams succession and have the unseen inspirations and special power in the spiritual guidance from the Imams.

Many of first-hand accounts of Shi’a sources, and some of the Sunni traditions have mentioned the apparent of age of Imam Mahdi (A.S) at the time of Appearance and said he would be 30, 32, 40 and less than 40, or about him, different interpretations such as Servant (Child), Shaab (Youth), Shaab Hadith (Youth in his early juvenility), ShaabMovafagh (Successful and Perfect Youth), Fatta (the Perfect Man) have been used. Although apparently, these traditions have different interpretations which have been used as subterfuge by Baha’i, especially byAbolfazlGulpaygani in the book “Faraa’ed”; with a careful attention in the signification of traditions and their analysis and examinations and the interpretation of words and their usage in Arabic, in addition to the traditions about the Imam’s lifetime, the lack of conflict and the unity in all traditions’ theme becomes clear and clarified and all the traditions indicate that Imam’s lifetime has no impact on his appearance and he will appear in his youth.

the colonialism takes benefits from different ways for its dominance over the Islamic countries. Sometimes with its physical presence and sometimes with misusing the beliefs of the people of the very country; for example, in Iraq, the colonialism, took benefits from the people’s belief in Mahdaviyyat. And made false Yamani by bringing in a person called Ahmad al-Hasan. In this article, after having an investigation on traditions about Yamani and after reviewing the claims and the beliefs of Ahmad al-Hasan; we have shown the contradictions in his claims and beliefs with the traditions. And the basic faults in this movement are given. At the end, based on the traditions, the best way to the felicity is introduced by referring to the divine sage.