جستجوی مقالات مرتبط با کلیدواژه "عصر ظهور" در نشریات گروه "علوم قرآن و حدیث"

Regarding the belief of the People of the Book in Jesus under verse 159 of Surah Nisa, commentators of different parties disagree that the reason for this multiplicity of opinions is due to the reference of the two pronouns "beh" and "before death" in the mentioned verse. The opinions of the commentators are divided into six categories; which expresses the faith of the people of the book in Jesus before the death of Jesus or before the death of the book or in the Messenger of God at the moment of his death or in the Prophet of God and Hazrat Ali at the time of his death or the faith of all people in the Prophet of God in The time of return or confession of the children of Hazrat Zahra (pbuh) to the Imamate of their Imam is at the time of death; which was evaluated and analyzed with the descriptive and analytical method of the evidences and views of each category and considering that Jesus passed away, but the view that the people of the book believe in the time of the presence of Jesus (pbuh) and before the death of the Prophet in the era of the advent of Imam Zaman ( AJ) and the return of Jesus (AS) according to the context and other evidences; It was confirmed; And the views that refer to other members of the Ahl al-Bayt in terms of continuity and adaptation to the present

Partial resurrection (Rajˈat), meaning the revival of pure believers and pure unbelievers in the era of the appearance of the promised Mahdi, based on the predictions of the infallible Imams; It is one of the special beliefs of Twelver Shia, which has gone through ups and downs since the beginning of Islam until now. The Shia scholars have always defended the belief in return to merit by referring to the verses of the Quran and the Hadiths of the Prophet and the Imams. This suspicion and accusation that this belief is imported by Jews, Christians, Ignorance Arabs, or people like Abdullah Bin Saba; It has always been answered with arguments by the great scholars of Shia. so both from the point of view of the inherent possibility and the possibility of occurrence, a large number of great Shiite scholars have considered the authenticity of Rajˈat based on the Qur'an and narrations, as an undeniable matter and believe that its exclusion is unacceptable. In this research, the importedness of this belief has been rejected by analyzing the verses and narrations, and the authenticity of reversion has been proven.

The quality and how to recognize Imam Zaman (AS) when he appears is one of the issues that occupy the human mind. At first glance and consideration of some narrations, it seems that there are challenges in this regard. Some of these challenges include the call of the devil, doubt, denial and apostasy, bad scholars, sensationalism, the plurality of right and wrong fronts and claimants.The correct explanation of the contents of the aforementioned hadiths, as well as the hadiths that say: "The order of the Imam of the Time is brighter than the sun"; It plays a significant role in reducing challenges, giving hope and speeding up the recognition of Imam Zaman (AS) when he appears.In this research, we tried to investigate and analyze the research subject with available library sources.

“Ajal Musamma” is a Quranic term, over the meaning of which commentators have different views and opinions. Death and the climax of human worldly life, the hereafter, the end of future humans, the distance between death and resurrection are among the aspects the commentators have mentioned as the meaning for this word. The ground behind this dispute and severality of meanings is the difference in the context of the verses in which this term has been used. The hadiths of Ahl al-Bayt regarding the explanation of the meaning of this term are different and in some cases contradictory. These points demand for a review on the concept of this term. The present paper, with a descriptive-analytic method, endeavors to analyze the compatibility of “ajal musamma” and the “era of appearance” using the method of interpreting the Quran with the Quran and interpreting narratives in addition to investigating characteristics of “ajal musamma” in the Holy Quran and the exclusive features of the era of appearance. The findings of the research indicate that the mentioned characteristics of “ajal musamma” in the Holy Quran are compatible with the exclusive features of the era of appearance.

The present research has been carried out with the aim of analyzing the content of Abdul Ali Halabi’s narration qualitatively following Prop’s morphology. The question is what the morphology of Abdul Ali Halabi’s narration is? The findings of the present research show that the morphological models can be compared and adopted to Halaذi’s narration and the extraction of these models leads to the fine analysis of the society at the time of appearance. In this narration, the expressions of acts of departure 21 times, recognition 20 times, the act of heroism 18 times, reports 12 times, and acts of evil 11 times have been mentioned. Departure refers to Imam’s and his followers’ quickness in action in migrating and having plans against the enemy. Recognition demonstrates the misguidance of the people of the age of appearance and the forgetfulness of the attributes of Imam of the time and his companions. The act of evil is indicative of the obstacles on the path and the stonewalling of the enemies against the establishment and spread of the rule of Divine justice. The opening scene of this narration reports an event that expresses a change and transformation in the society of age of appearance. This element along with departure and evil act demonstrate that these events occur as the result of the departures and enmity of evil characters.

In some narrations about the Age of Reappearance of Imām Mahdi (MAHHR), there has been a mention of the return of Prophet Jesus (PBUH) and his assistance to Imām Mahdi (MAHHR). In this regard, a question is raised on whether the Noble Qur’an has also mentioned a word about this subject or not. One of the Qur’anic verses referring to the return of Prophet Jesus (PBUH) is the 159th verse of Surah an-Nisā’ saying “There is none among the People of the Book but will surely believe in him before his death; and on the Day of Resurrection, he will be a witness against them.” In this article, we deal with the analytical survey of the Sunni and Shi’ite exegeses about this holy verse. Of course, there are some disagreements between the Shi’ite and Sunni commentators on the interpretation of this verse which basically refer to their perception of the pronoun “hā” in “Mawtehi”. Some Sunni commentators regard People of the Book as the reference for the pronoun “hā” and maintain that everyone among the People of the Book will believe in Prophet Jesus (PBUH) before his death. However, Shi’ite commentators think that the reference for the above pronoun is Prophet Jesus (PBUH) and hold that this verse refers to his return in the Age of the Reappearance of Imām Mahdi (MAHHR) and the clarification of truth to the People of the Book. By the critical review of the arguments and evidences of both groups, it is concluded that the reference for the pronoun “hā” is Prophet Jesus (PBUH) and the interpretation of this verse indicates the People of the Book will believe after the reappearance of Imām Mahdi (MAHHR) and before the death of Jesus Christ.

One of the mentioned attributes in the narrations for the era of Appearance is the agreement of human intellect and the perfection of thought. This characteristic is the result of the apparent presence of the Imam Qaem (a.s) among God’s servants. The infallible Imam is the Perfect Man and the perfect manifestation of God’s names and attributes. Therefore, the agreement of intellect and the perfection of thought of human beings is not only the realization of the revealed guidance and the human cognitive maturity by learning from the transcendental soul of the Perfect Man, but also one of the aspects of the appearance of the truth and the realization of the monotheistic society following the appearance of the last divine reserve and the perfect manifestation of monotheism, that is Imam Qaem (a.s). The present article, based on the narrations, has investigated the mentioned feature by paying attention to the doctrine of the Perfect Man in Shiite theosophy with an explanatory-analytic method.

Among the various theories of “development”, in the West, “the knowledge-based development” is considered as the ultimate achievement and approach in the subject of development. On the opposite, the society at the era of Appearance of Imam Mahdi (a.s) in the world of Islam is considered as the ultimate goal and destination of the development. The following paper, with descriptive-analytic and comparative method, firstly attempts to review the knowledge-based development with a critical point of view and explains its aspects and then by comparing its relation with the development of the society at the era of Appearance, it reveals the necessity of the development of the society at the era of Appearance like an incomparable prescription and an alternative for the knowledge-based development  while it determines and distinguishes the weak components and shortages of the knowledge-based development.
The findings of this research show that the knowledge-based development is unsuccessful in fulfilling all the needs of human being in spite of the fact that it provides some levels of comfort for humans. On the contrary, development at the era of Appearance, under the full management of comprehensive logic of knowledge and with the use of all knowledge resources, is capable of providing all human needs at its various aspects.

In a successful advertising project, "speech capture and psychological impact aimed at changing the behavior of the audience", which in social psychology is interpreted as "social influence" is of very importance. Among the methods of social influence of the prophets, we can point to the simultaneous use of advice and power, persuasion of the audience, cultural understanding, building trust (through the presentation of true knowledge, benevolence and the use of supernatural forces), engineering the empirical mind of the audience (through debate, indirect discipline, staging and guiding accompaniment with the people), and continuous communication. The present article intends to examine the mentioned cases in the age of appearance with a comparative descriptive-analytical method. Accordingly, the simultaneous use of scientific enlightenment and uprising with the sword, presenting all the miracles of the prophets, engineering the empirical minds of the people by showing a complete model of Islam in the presence of Imam of the Time (as), believing the efficiency of the qualified women in the realization of the new Islamic civilization and the generous government of Imam Mahdi (as)... are considered as methods of social influence in the age of appearance.

"The ideological and religious situation of the world community in the future and the end of human history" is one of the important issues that has attracted the attention of researchers in various political, social and religious fields. They have commented on this issue on the basis of scholastic and religious principles. According to Muslim scholars, the religious situation of the world at the end of history is Islamic tone. From the Imami Shiite point of view, the religion of Islam based on the interpretation and explanation of Imam Ali (as) and other Imams of the Household (as) will rule the world. The main question of the present study is how the dominance and unity of Islam will be realized in spite of the numerous schools and religions in the world. The research method is library-based and descriptive-analytical with a comprehensive view of narrations and their analysis.

In verses 4-8 of chapter Isra, the Holy Qurchr('39')an mentions two corruptions and two promises of punishment with repeated emphases for the children of Israel. It is a matter of controversy among the interpreters that who is the exact example of these verses. According to some commentators, the events mentioned in the given verses are related to the past. The author of the research intends to present Qurchr('39')anic documents, to reject this theory, by following interpreting the Qurchr('39')an to the Qurchr('39')an method and by paying attention to the evidences and contexts of the verses. Moreover, according to him there is a probability that the Jew corruption and its repression is related to the end times; thus, he attempts to correctly find and extract four features of the verses and apply them to the examples mentioned in the commentaries. According to the author, this corruption mentioned in the verses is related to the global corruption of Israel and in connection with the events of appearance. Given the phrases of «و لیتبروا ما علوا تتبیرا» and «اولی‏ باس شدید», some commentators, have meant the phrase «عبادا لنا» Our servants, as bloody and infidel servants, while according to the Qurchr('39')an and according to the context of “Our servants” phrase, it means the faithful and sincere servants who are the founders and helpers of Imam al-Zaman (as).

The “moral future of the world” has always been at the focus of human and divine schools. The importance of moral issues in the future, especially their absoluteness or relativity, is in terms of direct intervention they have on the regulation of the beliefs, attitudes, and moral behaviors of human beings in the present time. The purpose of this research is to investigate the extent to which the future is attracted towards the absolute and relative morality, and the future world, in which existential and epistemological context, will be a moral world. The method of this research is descriptive-analytic, and examines the moral status of future communities by explaining the two important components of “inevitability or possibility of the future” and “human evolution”. The views of futurologists have been proposed and their effectiveness or inconsistency with religious criteria has been assessed. The findings of the research indicate that from a religious perspective, the future of the world will be a “moral-centered future” and this approach will be realized through the certainty of phenomenon of appearance and the universal function of Imam of the Time (A.S). considering these two mentioned characteristics, the moral encounter of human in future will be in line with the final promise of the religion to establish a single global government.

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].

This article seeks to investigate the question of the foundations of “the ruling of a single religion” in the age of Appearance and to clarify how John Hick’s religious pluralism is false. At the age pf Appearance, there will be a comprehensive religion that will meet the needs of the people until the resurrection. The promise of the victory of the righteous, their inheritance over the whole earth, and the promise of God Almighty that the religion of Islam will appear and prevail over other religions implies that at the age of Appearance, only one right religion will prevail, not that all religions gain legitimacy. John Hick’s ‘religious pluralism” is widely criticized. Giving the legitimacy to all divine religions whose laws were abrogated after the advent of Islam as well as non-divine religions such as Hinduism, Bid, Mat and Sikhism, which do not believe in one God, and considering them to be right cannot intellectually get together. Thus, in the age of Appearance, instead of having multiple religions, only one religion will rule the world.