روح الله شاکری زواردهی

The infallibility of the Holy Prophet (PBUH) is one of the topics that Nasr Hamed Abu Zaid has discussed in his various works. The principle of infallibility of the Prophet is agreed upon by the parties, but there are differences of opinion in some aspects of it.But there is a difference of opinion in some aspects of it. Nasr Hamadabouzid also believes in the infallibility of the Prophet in the category of receiving and communicating revelation, but he believes in the absence of infallibility regarding other acts and states of the Prophet. The necessity of examining Nasr Hamid Abu Zayd's point of view among Sunni modern thinkers is the type of his arguments on the subject of the infallibility of the Prophet (PBUH). Abu Zayd proved his claim with reasons such as the inventiveness of the infallibility of the Prophet (pbuh), the incompatibility of infallibility with the human features of the Prophet (pbuh), the incompatibility of infallibility with the advice of the Prophet (pbuh) from the people, and the incompatibility of infallibility with the verses of rebuke of the Prophet (pbuh) in the Qur'an. Cites. The following article, with a descriptive and critical method, while presenting the reasons of Nasr Hamadabouzid regarding the infallibility of the Prophet (PBUH), has criticized this view and believes that such an idea cannot be accepted due to its inconsistency with the verses of the Qur'a.

"The culture of system" is a set of statements about beliefs, values, and norms that are essential in fostering social relationships. "The doctrine of Mahdism" as a strategic belief in Shia thought paints a clear and desirable picture of the future ahead for humanity. On this basis, research in Mahdism with a cultural approach can help preserve, expand, and extend existing opportunities, safeguard society from many damages, threats, anomalies, and even cultural invasions. This essay, through the "descriptive-analytical" method, investigates various aspects of the relationship between the doctrine of Mahdism and culture, such as the constituent elements of culture, the necessity of integrating a cultural approach to Mahdism, the cultural functions of Mahdism, its requirements and duties, and a special emphasis on the opportunities and cultural threats of Mahdism as well as the dimensions of the study of Mahdism with a cultural approach. Its goal is to identify new areas in the field of Mahdi culture. To progress from the current situation and reach the desired culture, we need the Mahdavi culture in all its dimensions, which will lead to a serious transformation of the existing human in various dimensions in the contemporary world, politically, socially, intellectually, and even economically

The issue of guiding man and bringing him to happiness has been one of the goals of divine prophets; This is the basis of the call to monotheism, prophethood and the introduction of the next prophet in divine religions and Imamate in Islam, resurrection, their tidings and warnings to realize this goal and great ideal. He sent the perfect man to lead mankind to happiness and perfection and placed him as his guardian on earth and this path was current in all religions until he reached the religion of Islam and with the end of prophethood, the imamate continued the goal of the prophets for the happiness of man. and reason dictates that the successors of the divine ambassadors should be the people most similar to them, who were appointed as successors based on the Shia view, the twelve imams, and in the age of occult jurisprudence, based on reason and religious texts. In contrast to the opinion of the Sunnis, they believed in the theory of election, that they believed in the Shura for election. Mr. Shamsuddin is one of those who accepted this opinion and cited the verses of the Shura to prove it. Emphasis on the thoughts of Imam Khomeini (RA) has examined the implications of his evidence and the legal authority in the age of occultation using the opinions of Imam Khomeini (RA) has proved that he also rejected the Shura theory and at the same time did not ignore

The Islamic revolution in the stage of formation and continuation, with intellectual support and with the aim of trying to lay the foundation for the emergence, has been promising for the pre-emergence era; Therefore, the main problem of "discovery of civilizational components in the Mahdavi government" which the present article tries to answer by looking at the theory of modern Islamic civilization and using a descriptive-analytical method, in order to follow their creation or strengthening in the pre-emergence era and in the Islamic government of Iran, due to the attention It is necessary to expand the hand of governance based on Shiite teachings.The achievements of the present research are expressed as follows: by paying attention to the three levels of anthropology, insight, tendency and action in the verses and especially Mahdavi's narrations, it is clear that important components such as rationality and scientific development in the dimension of insight, the development of moralism and also the tendency to human manners in The dimension of orientation, spiritual and spiritual improvement, poverty alleviation, maximum welfare, promotion of security, extension and expansion of justice can be mentioned as the components of action. Most of the civilization-building components are practical and defined in the field of behavior, action and reaction, which indicates the importance of the pragmatism of those who are waiting for the realization of Mahdavi world civilization.

A serious question has always been raised that what are the currents of thought regarding the category of Mahdism and expectation? Especially in the last half century, when a more accurate understanding and attitude has been created with the development of the Islamic revolution in Iran, therefore, we tried in this article with the descriptive-analytical research method, the three main intellectual currents of modernists and traditionalists, and Muslim civilizationists. , let's analyze these three schools of thought, the results obtained by combining the data and summarizing can be presented in such a way that the majority of modernists have a secularist view of the religious space, so some people in this school either do not believe in Mahdism at all, or The minimalist view, and the mainstream of relativists look at the appearance of humanity, and interpret Mahdism with a minimal view and sometimes as a negative expectation of corruption, but the intellectual approach of the civilizationists, who with careful effort to Islam and according to the social and political rules Islam provides a more precise definition of Mahdism.

There has been a long-lasting problem in ethics: how can one think of justice and goodness as consistent? Imam Ali also explores the connection between them. Whereas he defined justice as “putting things in their places” or “giving everyone his own right”, he referred to the common good as “what is achieved by justice” to show that the common good depends on justice. On the other hand, there are a variety of moral obstacles in the path of promoting social justice. Using a descriptive-analytic method, this study seeks to explore ways of connecting justice and the common good from Imam Ali's moral standpoint. As a result of the research, it was found that the Islamic lifestyle and ethics are constituted by justice, and that social life is impossible without it. Moreover, when conflict arises between them, justice overrides goodness.

Mahdiism is one of the most important doctrines in Islamic culture and thought, and it has an important and privileged position and has many impacts and functions in social arenas. The explanation of Mahdiism studies with a social approach and descriptive-analytical method can answer many issues related to social arenas. It seems that Mahdiism has been paid attention to in terms of belief, history and culture, but it has not been adequately considered in the social aspect. In this regard, this study aims to explain the functions, requirements and aspects of Mahdiism studies in social arenas. The most important functions of Mahdiism studies with a social approach include social order, cohesion and solidarity, creating social security and crystallization of social identity and hope. The requirements that were explained in this research are the implementation of contemporary justice, attention to Islamic and inter-religious identity, and the radical fight against corruption and the institutionalization of values in society. The aspects of Mahdavi teachings in the social arenas are also focused on the two areas of the family and the educational institution.

In recent century, Qom seminary has had the most prominent approach during its lifetime. Attention to the teachings of the Ahl al-Bayt, relying on reason and revelation, has provided a valuable heritage for religious teachings. The concept of Mahdism is one of these teachings, which despite the ups and downs it has experienced in this century, has been accompanied by numerous developments and changes compared to the previous century. In this essay, five developments in the concept of Mahdism in recent century have been outlined: 1. Methodological development, 2. Scope development, 3. Explanatory development, which here focuses only on the two principles of waiting and deputyship for the general public, 4. Ultimate development, 5. Presentational development. The link among these five developments is the "ultimate evolution". Evidence and indications suggest that in recent decades, in the seminary of Qom, the ideology of Mahdism has been transformed from a purely doctrinal belief into a strategic ideology whose aim is not only to defend a certain belief, but also to manifest itself in all aspects of individual and social life, and to impact society in all its affairs. This essay aims to elucidate the path taken in these developments, relying on the written works of this era.

The speed and acceleration of the developments in the current period is such that many analysts evaluate this period as the end of time and its developments based on Promiseism and in line with approaching the period of emergence; And of course, the scope of these developments is more significant in the Islamic world, especially in West Asia, as well as in the Christian and Jewish world, especially in America and the West; Therefore, the present research aims to investigate the most important apocalyptic developments in the contemporary western front, especially America, using library and sometimes media sources, and in this way, the field of research on the issue of "the role of ideological conflict in the promised field" provided the "confrontation between the Islamic revolution and the West"; The results of this research show that the redefining of the concept of waiting for the Messiah is the effort, activity and collective action to lay the groundwork for the emergence of the Messiah and its widespread promotion, and as a result, the phenomenon of Zionism, the occupation of Palestine and the all-round support of America and Western governments to Israel, the formation of The trend of Zionist Christianity or Christian Zionism, the tangible presence of Christianity in the political literature of contemporary Western politicians and thinkers, especially in America, the emergence of numerous intellectual, cultural and political centers and organizations based on the promise, mass production of artistic and media works in line with Promise belief, drafting laws based on Messianic belief, anti-Islamism based on the doctrine of the Messiah and introducing Hazrat Mahdi (PBUH) as the Anti-Christ or anti-Christ, legitimizing Iran-anti-Iranism based on the category of salvation and savior and preventing the emergence of introducing Iran and promoting the grand The studies focused on the savior in the contemporary west, centered on America, are among the most important apocalyptic developments based on promiseism in America and the contemporary west.

One of the issues that Imam Khomeini has been concerned about since the victory of the Islamic Revolution is One of the issues that Imam Khomeini has been concerned about since the victory of the Islamic Revolution is the project of purging Reza and Mohammad Reza Pahlavi, which can be called an important historical and media project by groups and currents opposed to the Islamic Revolution. They used the opportunity created after the revolution to reconstruct the Pahlavi image in the minds of the masses at a specific time and to present a new face for today's youth in future generations.The scope of this project in the Islamic Republic is reviewed based on historical documents and in a descriptive-analytical manner. In this study, while reviewing Imam Khomeini's warnings about their Anushirvan construction, some prominent historical examples of the plan are analyzed, reviewed and criticized. In this article, we criticize both currents, whether the companions of the revolution who recklessly prepared the ground for purification in their statements, or the currents opposed to the Islamic system that entered this project with a previous plan and plan, because recognizing and examining each Two currents can help deepen such research, refine internal historical sources, and prevent the spread of the purification process.

Belief in the assignment by narration and immediate Imamate of the Amir al-Mu'minin (as) is considered as the main feature of the Imamate belief and Imami scholars have long paid attention to its establishment through the interpretation of verses of Quran. The main subject of this research is the analysis of Sheikh Tusi's approach in interpreting these verses. To achieve this goal through analytical methods and library studies, all of Sheikh's works have been studied and his viewpoint about these verses from aspects such as the position of narration in determining the meaning of verses, interpretive approach( taʾwīl or the allegorical interpretation of the Quran) based on narrations, establishing his argument based on the principle of proximity between Islamic sects and the position of commentators in Sheikh interpretation has been analyzed. Sheikh Tusi's interpretation of the verses of Wilayah and Imamate can be considered as a deductive interpretation based on a rational understanding of the revelation and in terms of the narrative heritage of Imamite school of thought and the extension of the Imamite school of Baghdad, which tries to take an interactive approach due to the special place of Imamate While defending the Qur'anic principles of the idea of Imamate and the necessity of narrations for determination of the Imam (Wali or guardian).in this situation, he provides the basis for the Shiite interpretive view and the presentation of the Qur'anic principles of the Imamate on the subject of Imamate in the intellectual environment of Islamic society at that time.

Belief in the appearance of a world savior and reformer has been mentioned in different forms by different ethnic groups and nations with various religions and cultures. Most religions, especially Abrahamic religions (Judaism, Christianity, and Islam) have pictured a bright and hopeful future for human beings and promised a savior who will prepare the grounds for the salvation of human beings from tyranny and oppression, removal of tyrants and the arrogant and the spread of justice and fairness and establishment of a utopia at the end of the time. The best of these programs has been mentioned in Islam with an emphasis on rationality and narration (verses and traditions) in which it has clearly and precisely talked about the desired future or Mahdavi utopia and pictured a future with a favorable salvatic approach in the apocalypse with all its details which is ahead of all awaiters. Therefore, to be acquainted more with this subject, it is required to precisely and correctly explain the cognitive and epistemological aspects of the savior and thus, by studying the teachings of religions and schools with a descriptive-analytic approach, we investigate and measure the criteria of belief in savior in Abrahamic religions and list the most crucial apocalyptic strategies of the religions. We did our best in this paper to investigate the strategy of salvation discourse and its whatness around the issue of salvation and belief in savior by doing research in the teachings of Abrahamic religions.

Knowing the essence of man and how he was created is necessary and inevitable for a better understanding of himself. Therefore, the main issue of this article is to express how human beings are formed in general and in essence, and its truth in particular in the Holy Qur'an and transcendent wisdom. By examining the documentary-analytical method and by examining the propositions related to this issue in these two epistemological systems, it is clear that although the view of the Holy Quran on this issue has not been merely an ontological study; There are similarities between the reports of the Holy Quran and the transcendent wisdom. However, from the point of view of the realism of the propositions, the reports of the Holy Qur'an are mainly aimed at expressing what and the stages of this human movement, and the transcendent wisdom has focused its attention on how this movement occurs. Also, in expressing the stages of creation, the transcendent wisdom deals with these stages in a macro way and with an analytical-rational approach, but the Holy Qur'an reports these stages in an objective and objective way from an intuitive and divine point of view. Hence, by comparative study of the propositions of these two epistemological systems, and with the help of the Holy Quran; A comprehensive and at the same time accurate point of view can be obtained in answering this question in order to get a complete picture of how human beings move.

"Mahdism" as one of the important Islamic teachings has always been accepted by Islamic scholars; But in recent centuries, some Sunnis have denied Mahdism. Numerous contexts have led to the emergence and spread of this approach among Sunnis. This article tries to collect the necessary data from Sunni sources and the writings of the deniers of Mahdism by descriptive-analytical method. The results of data analysis show that the "typology" of these contexts is carried out with a verbal-narrative approach in three categories of: "theological basis", "narrative" and "social" contexts. Lack of theological position of Imamate and Caliphate in Sunni theology, lack of processing of rational-theological argument on the proof of Mahdism in Sunnis and lack of position of authority of the savior are among the most important theological-based contexts. The typology and analysis of these contexts in addition to providing a comprehensive picture of the process of formation of the approach of denying Mahdism in Sunnis can provide a good ground for its comprehensive critique.

Internal Shiite organizations and centers have an important role to play in explaining the Shiite belief system and the Islamic Revolution of Iran. For this reason, analyzing their strategies is important in presenting a correct and desirable picture of the Shiite belief system and the foundations of the Islamic Revolution of Iran on a global scale. This study aims to explain and analyze the strategies of domestic Shiite centers by examining the themes, the effects of strategists and the organizational documents of these centers. Hence, the question arises, what are the strategies of the internal Shiite centers? The strategies identified include renewal criticism strategies, critical criticism and promotional criticism. Centers that pursue a promotional strategy are much more cohesive and purposeful than other centers and play a very important role in providing a correct picture of the Shiite belief system and the principles of the policy of the Islamic Republic of Iran. Centers that pursue a promotional strategy are much more cohesive and purposeful than other centers and play a very important role in providing a correct picture of the Shiite belief system and the principles of the policy of the Islamic Republic of Iran.

The dynamism of the political life of the social system is not possible without the use of political currents; But the need to use them without the benefit of intellectual order causes the bed of anomalies and social turmoil. The category of expectation as a theory to get out of political disorder in the social environment, has the ability to provide elements to organize the political behavior of political currents. For this reason, in this study, by examining the statement of the second step of the Islamic Revolution, the components of the efficiency of the political currents of the Islamic Republic are extracted from the culture of waiting. The findings of the research indicate that the category of waiting in the field of thought creates new mental ideas for political currents and in its performance provides a novel framework for alignment with society. It has been legitimate and has lived under the rule of rulers throughout history. This issue has caused some aspects of Shiite thought to be published and Shiite scholars to be content with only the essential issues of the Shiite school.

The term “riser” is one of the most widely used words reflected in the Mahdavi narrations, the only comparable example of which, after the eleven Imams, is the Imam of the Age (A.S); however, in the contemporary era, “Ahmad Ismael Basri” movement, with reference to the texts of traditions, with a special interpretation, believes in two risers: a riser before the appearance, and a riser after the appearance. Ahmad Ismael Basri- in his opinion- as the riser before the appearance, by the order of Imam of the age (A.S) considers himself the executor of the Imam’s orders. The following paper, organized with a descriptive-analytic method, while addressing their citations, has criticized their main reasons with the focus on the name, descendants and life of the Imam (A.S).  Citing weak traditions, fragmenting some narrations, and their reasons in conflict with the accepted principles by this sect, are among the “methodical” criticisms. From the “content” point of view, we can point to the lack of processing other similar traditions, unbridled hermeneutics, and taste in the interpretation of the narrations.

Shiite Studies centers have been established to explain Shiite teachings and specific knowledge as well as the Shiites formation. Acquiring knowledge of the status of Shiite studies centers, the mission of Shiite centers, their formulation and search for their goals and approaches is the mission of this research and it intends to identify the mentioned centers, to analyze their status in structural and content aspects to make their formation in homogeneous categories possible. This can be considered important for changing the methods and goals of Shiite centers and opening theoretical perspectives for further research to reduce its existing shortcomings. The method of the present research is qualitative and deals with the ups and downs and trends of Shiite studies with a descriptive-analytical method.

Many Western thinkers subscribe to the theory of Pluralism. This idea is based on the assumption that there are different ways of salvation. The religion of Islam has a monopoly on the path to the truth. Some verses of the Holy Quran with emphasis on the verses "Islam prevails over all religions" can be used as an intra-religious response to the notion of pluralism. This research has tried to explain the degree of recognition of the plurality of religions in the age of advent. As such, the author has attempted to represent the age of [Imam Mahdichr('39')s] appearance according to the ninth verse of Chapter As-Saff. Based on the findings of the research, the Holy Quran predicts that truth will surpass the falsehood and Islam will prevail over other religions. For Islam is the only way to the truth in achieving salvation. At the advent age salvation will be realized under the leadership of Imam al-Asr (May Allah hasten his appearance].

The principle of “Mahdism”, as one of the important teachings of Islam, has always been accepted by the Islamic scholars; however, in recent decades, some people have denied the principle of Mahdism, one of whom is “Tahir ibn Ashur”. This paper investigates and criticizes the views of ibn Ashur in the issue of Mahdism with an emphasis on the Sunni sources. In this regard, at first, we have analyzed his reasons with a descriptive-critical approach and then, criticized them according to the Sunni Sources. Like other deniers, ibn Ashur resorted to “not mentioning the Mahdism Hadiths in his Sahih”, but later, by misinterpretation of the principle of “Al-Jarh wa l-Ta'dil”[1], he weakened the narrators of Mahdism hadiths. The results of criticizing his reasons show that the Sunni scholars do not limit the authentic hadiths to the hadiths mentioned in the two Sahihs. Moreover, based on the rules of criticism and praise in the Sunni hadith sciences, ibn Ashur has made a mistake in understanding and applying the principle of “criticism and praise” and the praise of narrators.


[1]  criticism and praise

It has been over 150 years that Western Orientalists and scholars have become interested in the issue of Mahdism and its place in the Islamic beliefs and have been extensively involved in this field. A look at the works of these Orientalists shows a type of change and evolution in their reports and views over time. Considering some of indications, we can divide the views of Western scholars and writers on Mahdism into four periods. The subject of this research is investigating the process of change in their views in the third period (from 1979-2000 AD). The present paper is an exploratory research and is carried out based on the descriptive-analytic method. After categorizing and mentioning the most important views of the Orientalists in the field of Mahdism in the above-mentioned period, various analyzes and statistics on the type and volume of topics of interest, used sources and some other statistics, such as the nationality of the Orientalists in this period have been provided.

The cleansing of agents, and especially of the two Pahlavi kings, has been as a historical-media project, the object of the opposition of the Islamic regime and has produced and published a lot with much of this approach. Damage to the historical mentality of the present and future generations, the defusing doubts about the causes of the Islamic Revolution, and the effectiveness of the Islamic Republic, are among the results of the cleansing project in Iran.
Drawing on historical documents, this article explores the broad dimensions of the realization of the cleansing project in the Islamic Republic. While reviewing Imam Khomeini's historical warnings of Pahlavi cleansing and introducing them as Anooshirwan, some prominent historical examples have been briefly criticized. Reproducing the criticism pattern used in this article would largely immune the audiences against the unlike historical materials’ profound and unconscious influences.

One of the serious challenges the discourse on Mahdaviyat has faced, due to the long absence of Imam Mahdi, is that people are getting disappointed at his reappearance. The challenge becomes more serious when we notice those narrations that have tied in his reappearance with people's disappointment. Those narrations seemingly disagree with Imam Ali's saying: "Wait for Imam Mahdi and never despair of Allah's soothing mercy; because our best doing to Allah is waiting for him" which indicates a basic connection between waiting for Imam Mahdi and not to despair of Allah's mercy. The serious question is the way to explain these narrations so that they don't disagree with that foregoning principle. To get a straight answer, we have to know the exact relationship between waiting for him and getting disappointed about his long absence. In fact, what properly indicates their relationship, is the great emphasis Islam has placed on hoping for Allah's mercy, which results in action and progress, as well as Islam's strict forbiddances from getting disappointed about Allah's mercy which leads to interia and escape from responsibility. Furthermore, there are lots of narrations stating that only those who try hard for justice and sovereignty of justice are the sincere expectant ones. Therefor, the sentences that say his reappearance will not occur unless all people get disappointed about the situation, do not mean to give us permission to lose hope. However, they can mean that he will not reappear until people find out that all governments and policies are hopeless at rulling over the world and it will not happen until they mentally grow as much as they can understand that no one can behave as well and justly as he can.

After Explaining the why and the how for the appearance of a revolution, one of the most important and considerable issues of every revolution is about its future and outlook. Research on the future developments of revolutions is considered as one of the most widely used topics in the field of politics and theorization of revolutions. The present study, therefore, seeks to study the question: how will be the future of the Islamic Revolution of Iran with regard to the future transformations? It may be said that since the Islamic Revolution happened and continiued to its life as a civilized event, the findings of the research indicate that the prospect of the Islamic Revolution, after four decades of its life, has traced the realization of modern Islamic civilization, because for the sake of its being of a religious nature, civilizational capacities, popular insights, religious political personalities as leader, effective steps have been taken toward modern civilization according to the mental and objective construction and context of Islam and Iran and its future outlook has been appear.