جستجوی مقالات مرتبط با کلیدواژه « غیبت » در نشریات گروه « علوم قرآن و حدیث »

The belief in the Mahdism and in the Mahdi's occultation, which is one of the common beliefs among some Shia sects, has led their followers to face challenges in social cohesion. The question of this research is how the concept of awaiting and the actions depicting the Mahdi in Shia sects have influenced the social cohesion of their followers? In response, by referring to sect studies, historical sources, Hadith books, initial information regarding the Mahdi's actions and teachings of awaiting in believers in the context of Mahdi among Shia were collected, and then the impact of these actions and teachings on the social cohesion of their followers was examined. The findings indicate that beliefs related to the thought of awaiting in the non-Imamates, have primarily been associated with claims after the death of the so-called Mahdi, and secondly, that the actions of the Mahdis in practice have not been in the realm of awaiting and coherence of their followers. Among these, only the followers of the Twelver Shia have been able to maintain their social coherence based on the belief in the occultation of Imam Mahdi, given the numerous narrations of previous Imams regarding the issue of occultation.

" 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.

The Almighty God sent the Prophets to educate and train people, so that under the shadow of their education, humanity can reach the peak of perfection. This flow has begun from the beginning of creation and continues until the end; But along this path, some causes and factors such as ignorance, neglect, silence or ingratitude of the people, led to some bad changes; in a way that the last infallible Imam disappeared from the sight. The occultation, by creating a sense of need for the Imam, will in some ways lead to the training of people and will bring them to a level where they are ready to accept the divine guardian to ending the occultation. Hence, it is very important to identify the educational effects of the occultation in order to accept them.This research is organized with a descriptive-analytical and library method. In this research, after the conceptology, the educational effects of occultation have been discussed in the personal and social aspects in the verses and Hadiths.  The results of theresearch are: training effects of the occultation in the individual dimension: 1. Self-development and individual preparation; 2. Remembering the Imam; 3. Seeking justice; 4. Praying for hastening the advent; 5. Observing piety and avoidance of sin; 6. Ordering and planning; 7. Basic theology. The training effects of the occultation in the social dimension include: 1. Standing against oppression and seeking reformation; 2. Preparation and Jihad; 3. Reviving hope for the future; 4. Trying to establish an Islamic government; 5. Kindness and benevolence 6. self-sacrifice; 7. insight and knowledge.

One of the pillars of Mahdism's discussion is "Occultation" and the most important components of the occultation is "the reason of its occurance". Therefore, the result of a precise understanding of the reason for the occultation, correct orientation and movement in order to solve it and lay the groundwork for the appearance. One of the reasons behind the disappearance of the twelfth Imam, which has received less attention, is the lack of enough companions. Considering that these companions - with the characteristics stated in the Hadiths - must be among the people of the time, understanding the extent of the influence of their readiness, firstly, in the occurrence of the occultation and secondly, in the realization of the Imam's appearance, causes movement, dynamism and the role of the real followers in the removal of occultation and the formation of the advent process.This research with a descriptive-analytical method, considering these two presuppositions: 1. The temporal nature of the occultation, 2. Characterization and separation between the cause, wisdom and purpose of the occultation, it has investigated the traditions of Imams in this field. What the analysis of existing narratives in this field yields, is that there are reasons for the occultation of the twelfth Imam, and one of the most important reasons for the Imam's disappearance can be found out in an important point as the lack of proper and enough helpers.

Recognition of the original sources of hadith has many bibliographic and ‎historical benefits and advantages‏.‏Ibn Babawiyyah has quoted a total of 37 hadiths in the book of Al-‎Imamah wal-Tabsiratu min Al-Hira, which is the oldest monograph ‎available in Shia on the subject of Imamate and Occultation, except for ‎the quotations from Sa'd al-Ash'ari and Muhammad Ibn Yahya. 15 of ‎which were narrated directly by Abdullah Ibn Ja'far Humairi, 7 cases from ‎Ahmad Ibn Idris, 4 cases from Ali Ibn Ibrahim and 3 cases from Hamza Ibn ‎Qasim, Hassan Ibn Ahmad Maliki and Muhammad Ibn Musa‏.‏The most probable sources used by Ibn Babawiyyah in these manuscripts ‎are the books of: Al-Ghaybah, Al-Imamah or Al-Fitrah and Al-Hirah ‎Humairi, Al-Nawadir Ahmad Ibn Idris, Al-Tafsir Muhammad Ibn Khalid ‎Barqi Al-Tafsir, Al-Qaim or Al-Malahim Ali Ibn Mahziar, Al-Imamah Yunus ‎Ibn Abdul Rahman, Al-Imamah Muhammad Ibn Ahmad Ibn Yahya, Al-‎Imamah Ibn Abi Amir, Al-Imamah Muhammad Ibn Hussein Ibn Abi Al-‎Khattab, Al-Ghaibah or Al-Basharah Hassan Ibn Sama'a and Al-Nawadir ‎Bakr Ibn Abdullah.‎

Muhammad ibn Ibrahim Nu'mani, who has known as Ibn Abi Zaynab (360 AH),a Shiite theologian and muhaddith of the fourth century, whose his most famous and most reliable and accessible work is Kitab al-Dhaybah; It was written at the beginning of the period of big absence "Dhayba Kubra" and with the prolonged absence of Imam Zama (a.s.). He explained the Imamate and the secret of the disappearance of the 12th Imam in al-Dhaybah. According to evidence, the Book of al-Ghaybah was written in Aleppo in 342 AH and now, in its existing versions, it has about 26 chapters and 445 hadiths. On the other hand, the most numerous transmitter of Shia hadith in the second century of Hijri is Abu Baṣir; About four thousand traditions have been narrated from him. Also, the largest amount of traditions of Mahdism and occultation belong to Abu Baṣir. This issue can be seen in the earlier books about Imam Zaman (a.s.), such as Nu'mani's al-Ghaybah with more than 51 traditions, Kamal al-Dīn Ibn Bābiwayh's with about 38 traditions, and Sheikh Tūsi's al-Ghaybah with about 30 traditions.

As regards that the largest amount of Mahdism and occultation traditions belongs to Abu Baṣir and in the book al-Ghaybah Numāni, about 11 transmitters have attributed the largest amount of traditions (51 traditions) to him, and considering this large number of traditions Abu Basir regarding the issue of occultism and Mahdism, we are faced with questions such as: Why are most of the traditions of occultism from Abu Basir? Does this situation have nothing to do with the deviant sects created during the time of Ṣādiqayn (pbuh) and the issue of occultation and Mahdism? And on the other hand, are these tradiions authentic? Although there are many articles, books and works about the review or introduction of al-Ghaybah Nomani's book, each of them have paid attention to aspects of this book, as education or criticism. Some works have also dealt with the marginal and analytical aspects, or the historical and theological approaches of al-Ghaybah Nomani; However, none of these articles and works have specifically addressed the validation of Abi Basir's traditions in al-Ghaybah No'mani by "examining its rijali". In this research, in addition to the statistical report of Abu Basir's traditions, with the method of library research and referring to related hadith and religious sources, the status of his religious life and his transmitters in al-Ghaybah Nu'mani has been investigated with regard to those questions.

According to the research carried out on the transmitters of Abu Baṣir in al-Ghaybah, it was found that most of the transmitters of Abu Basir's hadiths in al-Ghaybah are religiously corrupt, Ghālī, inattentive and unknown. Out of the sixteen transmitters before Abu Basir in al-Ghaybah documents that were mentioned, those who are from the Wāqfī group, the largest number, about 38, have the tradition of Abu Basir in al-Ghaybah Nu'mani. On the other hand, if the ignorant and unknown people whose religion we do not know are supposed to be Wāqfīs, the total number of traditions of Abu Basir in the al-Ghaybah documents of the Waqifs will be about 48 out of 51.

Since the Wāqfīs have written many significant books in the occult and the idea of waiting for the Qā'im is one of their special characteristics. As a result of except for a few traditions, all of Abu Basir's traditions in al-Ghaybah book are from the Wāqfīs, it seems that the deviant traditions of the Wāqfīans in search of Mahdism have spread to the al-Ghaybah book; And these traditions of Mahdavi narrated by Abu Basir are not authentic.

The book "Makiyal al-Makaram" was written with the aim of emphasizing the need for a lot of supplication to hasten the death of Imam Zaman. At first, the author presents the proofs of the existence of the Imam with rational and narrative reasons, in order to lead the audience to discuss the necessity of familiarity of the Imam in the era of his absence. This style of writing is new in its own way and is a link between Imamate and Mahdism; a topic that seems to need more attention today. Based on this, the author, after increasing the knowledge of the audience, emphasizes the supplication of Imam Asr. He also emphasizes on avoiding emotional dealings with the notion of emergence, and believes that, based on enthusiasm and intelligence, the request for the end of the great absence from God can be realized at the global level.

The late Kulayni has organized, in his book al-Kāfi, a chapter called " al-Ghaybah" (the Occultation) in which the Hadiths related to the occultation of Imam Mahdi (pbuh) are mentioned. One of the Hadiths mentioned in that chapter is a narration of Imam Sādiq to have said, “Ṣāḥib al-Amr (Imam Mahdi) will inevitably be hidden, and he will be secluded during his occultation, as well is his home in Medina and there is no fear in him due to being with thirteen of his companions…”2 This article has examined the above Hadith with a descriptive-analytical method with a documentary and content approach. The chain of the Hadith is acceptable due to the trustworthiness of Qom scholars and also the multiplicity of narrators. From the aspect of the content, the four subjects: "occultation of the Imam", "Isolation of the Imam", "the residence of the Imam" and " no fear in him due to being with thirteen of his companions" have been subjected to textual research. ]Based on the evaluation of the words of this narration, the Ṣāḥib al-Amr is the same Imam Mahdi (pbuh) who has a hidden life. Along with the imam's occultation, naturally, his isolation from the society is formed, which is itself affected via the stipulations of the time, such as the role of people and the Imam's fear from being killed. In other part of the mentioned Hadith that tells about the Imam's residence in Medina, it cannot be verified as a permanent place due to the existence of conflicting narrations; And in the last part of the Hadith, the presence of special companions and helpers is solely reserved for the period of minor occultation.

To visit Imam Mahdi (pbuh) during the Major Occultation is one of the long-standing wishes of those waiting for the appearance of the Imam of the age. The Hadith “The people miss their Imam, but he attends the season [of Ḥajj] and sees them, though they do not see him.”2 refers to the possibility of visiting the Imam every year, during the Major Occultation, in Hajj; the issue that researchers are not indifferent to, and they are faced with the question that if it is proven the possibility of visiting the Imam in the age of Occultation, how will the meeting of people with the Imam be in terms of the mutual recognition. It seems that the yearly presence of the Imam in the Hajj ceremony is one of the characteristics of the Major Occultation period, and the content of this Hadith with the help of similar Islamic narrations proves the possibility of seeing Imam Mahdi during Major Occultation. By examining the contents of this Hadith and with the help of the narrations of the same family, the purpose is to achieve this goal that it is possible for those who are waiting to see their Imam during his disappearance, especially during the Hajj. Although the people may not recognize him when they meet; except a few special close companions and believers who have the chance to meet the Imam with a proper knowledge. This paper seeks to achieve such a goal through a descriptive-analytical method. Proving the possibility of visitation of the Imam by people during the Major Occultation will be one of the results of this article

In the collection of Imamiyyah traditions, numerous traditions refer to the issue of why the absence of Imam Zaman (a.s.). Some of these hadiths refer to the issue of divine testing. By examining the writings of theologians and hadith scholars of Imamia, we will find that their encounter with these traditions was not the same; Some, like Nomani, openly spoke about the cause of the exam, some, like Sheikh Tusi, rejected the cause of the exam and considered the exam to be the effect and benefit of occultation, some, like the late Kalini and Sadouq, did not say anything explicitly and did not quote these hadiths. In this article, after examining the words related to the title of test and exam, we quoted seven more important narrations and examined the evidence and meaning of each of them. In the end, it became clear that some narrations emphasize the causality of "testing and testing" and some others express the effects of occultation and the characteristics of occultation. No, why the absence? In any case, based on this research, one of the causes of absenteeism can be listed as "testing and testing", which can be explained in a rational analysis along with other causes of absenteeism

This study delves into the examination of women's socio-political participation in the Islamic world. It aims to explore the historical context of women's position in other Abrahamic religions, including the teachings of Judaism and Christianity, and subsequently analyze their socio-political participation within the framework of the Quran, the primary source of knowledge for Muslims and the Islamic world. It appears that the fluctuations in Muslim women's political participation are intertwined with the historical and political developments of the Islamic world. In this regard, by focusing on the political transformations of the Islamic world, we can evaluate and analyze women's socio-political participation in the three eras of prophethood, imamate, and occultation. To achieve this objective, a descriptive-analytical approach is employed. The findings of this research reveal that, with the exception of the periods of prophethood, imamate, and the Islamic Revolution, in other historical periods, women have only been able to participate socio-politically from within the confines of the court and the ruling elite, and rarely have instances been observed from within the broader society. Following this, the article will endeavor to evaluate and analyze the socio-political participation of Muslim women in the three axes of prophethood, imamate, and occultation, after a brief introduction to the fundamental concepts of socio-political participation

In Imamiyyah tradition gatherings, there are traditions that prohibit any uprising and movement before the uprising and appearance of Hazrat Mahdi (peace be upon him) and consider the raised flag as a manifestation of tyranny and the government arising from it as illegitimate. The existence of such narrations has caused some people, by adhering to these narrations, to consider any uprising and movement as forbidden before the advent, and accordingly, any preparation for the advent and strengthening of forces for it are ruled out. Therefore, the issue of the current research is that based on these traditions, any force building and training of forces for emergence should be ruled out. Based on this, the question that this article aims to answer is; This is: Is it possible to use these narrations that have denied any uprising before the uprising and appearance of Hazrat Mahdi (peace be upon him)? Did he rule out the training of the force and the formation of the force for the emergence? To answer this question, first of all, the traditions that forbid any uprising and revolution before the uprising of Qaim (peace be upon him); They have been collected and categorized into three general groups and have been criticized and analyzed by descriptive method and analysis of the theme and content of hadiths with emphasis on the teachings of ''ilm-e-rijal'' and "Dariah al-Hadith" by using available sources and texts. Among the results and findings of the current research is that on the other hand, most of these narrations have problems in terms of the document and have so-called weak documents; And on the other hand, in terms of implication, they either refer to a specific period and refer to special historical conditions, or they refer to the personality of the rebel who raised the flag of struggle with personal motives to achieve his own goals. In addition, these narrations conflict with the general instructions of Islam in encouraging fighting against oppression and jihad in the way of God and commanding good and forbidding evil, etc.; For this reason, it is never possible to conclude from these narrations the prohibition of the uprising and the movement before the uprising of Hazrat Mahdi (peace be upon him) in a general and absolute manner and condemn it; And as a result, by adhering to these traditions, it is not possible to prohibit building and training forces to fight against oppression. In fact, explaining that these narrations do not imply the prohibition of power building in the age of occultation is one of the innovations of this research.

Shiite studies of the Orientalists are generally organized for a variety of purposes and motives. Some of them have a phenomenal view and others have a biased view towards Shiite studies, especially toward Shiite saviorist approaches. What is covered in this article is the analysis and critique of “absence” and “return” as one of the characteristics of Shiite doctrine in the thoughts of Bernard Lewis. So far, no complete research has been carried out on the issue of absence and return in Shia from Lewis’s point of view. The method used in this paper is analytical-critical, and based on the written sources and political tendencies of Bernard Lewis. Lewis’s character and the process of appearance and evolution of absence and return in Shia (as the two basic strategies in Lewis’s thought), have been studies from the perspective of methodology and content analysis, which is prone to much criticism in Lewis’s thought.

"Relationship" with Imam Mahdi (a) and "Greeting" are two pillars in the subject of Mahdaviat. In this research, the meaning and application of the sentence "Rabeto" from verse 200 of Surah Al-Baqarah and the sentence "Baqiyatullah" from verse 86 of Surah Hood are explained by referring to interpretive hadiths in a descriptive-analytical method. The issue of research is how to Relationship with the Guardian of the Age (PBUH) through "Greeting" in the age of absence and presence. The purpose of this research is traditional commentary of "Rabeto" and "Baqiyatullah" in relation to each other. Till now, no such Qur'anic and traditional research has been conducted in connection with these two important issues of components of the principle of Islamic Mahdaviat. The discovery of the meaning of "Rabeto" and "the rest of God" in the Qur'an and how to "Greeting "to Imam Mahdi (as) by defining the Ahl al-Bayt (as) is the Innovation of this research. By examining the lexicon and verse studies with the help of tradition, it became clear that the meaning of "Rabeto" in Surah Al-Imran today is the connection and Relationship with Imam Montazer (as) and the meaning of "the rest of God" in Surah Hood is also Imam Mahdi (as). And the text which narrated for greeting to Qaeme Ale-Muhammad (PBUH) in both historical periods, in the era of absence and in the era of Appearance, is "Peace be upon you oh the rest of God on earth". It is worth mentioning that there are other greetings to relationship with Imam Mahdi (as) that should be searched in related sources.

The Mahadaviyyat or coming the last savior has a significant importance in Monotheistic Religions. The Wahhabism also believe in Mahdi and his descending from the sky in the end of this world. What makes this issue so important is that all the reasoning is based on Hadiths or narration. In this essay, with a descriptive and analytic method, the Wahabi views on this Islamic doctrine will be criticized. There are so many problems in Wahabism interpretation from Mahdaviyyat. Some of them are as the following: the birth and descent of Mahdi, the philosophy of his absence and the his longevity. In this essay, these problems will be criticized.