جستجوی مقالات مرتبط با کلیدواژه « نشانه های ظهور » در نشریات گروه « ادیان و عرفان »

The topic of the apocalypse and the appearance of a savior is one of the most comprehensive ideas in the world, and new topics are raised every day. Among Muslims, knowledge and a deep attitude towards the signs of the universal reformer of Hazrat Wali Asr (PBUH) can play an effective role in consolidating the doctrine of Mahdism and waiting for a faithful lifestyle and neutralizing the false claims of false claimants. The Barilavi school is a sect of the Hanafi school with a Sufi orientation, and in their studies, attention has been paid to the signs of the emergence of Imam Asr (a.s.). From the point of view of the followers of the Barilavi school, that imam has an external and internal caliphate, and with the universalization of his rule, favorable conditions for the reformation and transformation of religious societies will emerge, and the divine law will prevail, and human life will be organized in the path of excellence and evolution. In the present essay, some of the signs of the world of possibility from Brillouye's point of view, such as the spread of corruption and destruction, the emergence of Dajjal and Sufiani, and the abundance of moral corruption, have been pointed out as the most important signs of the emergence of that universal justice. This research is descriptive and analytical and has been done with the library method and referring to authentic documents.

The unmatched status of Imam Mahdi's personality on the one hand, and the existence of false Mahdaviat claimants throughout history on the other hand, show the importance and necessity of recognizing the true Imam Mahdi(aj) among the false claimants. Therefore, the infallible Imams have offered several criteria for knowing the excellency in the age of Advent. The narrations before mentioning the criteria of knowing Imam Mahdi first emphasize that his existence is more obvious than dawn and there is no doubt about it. Some of the mentioned criteria are negative and some positive, and among the positive ones, some appear immediately to be effective and can be a way of knowing the Imam: Such as the signs of Advent, Knowledge, miracle, and being the Prophet Mohammad(sa)’ generation, and for some other, it takes a while for them to show up: Like the advent of Jesus Christ, the Return and Forming a just world government. According to these criteria, the personality of Imam Mahdi will be easily recognized and the believers will have no problem in this regard.

<p>In tradittional's sources, there are hadiths about the signs of the emergence, one of the sources of these hadiths is through the Sect's Waqifites, because this Sect, in order to convey its religion, some of the hadiths, Fragmentation or distortion, the study of their hadiths requires more precision. One of the signs of the emergence that has been emphasized in the Imāmī tradittion is the disagreement between Bani Abbas . It sign is serious damage and improper adaptation in the Mahdaviyat Doctrine.</p><p>
This article seeks to demonstrate in a historical metod, through the examination of the document and the text of the narrations, that the narrations that Bani Abbas discriminates as a sign of advent, is forged by the narrators of the victim to legitimize the rule of Bani al-Abbas, and to be a sign. It is false for the emergence.</p>

Religious texts of Abrahamic Religions are replete with prophecies about a future which is filled with dramatic events and disasters. According to the most famous interpretation, these prophecies speak of the signs of the end times. However, a review of Christian exegetical works suggests that there is not a unanimous agreement among Christians in this respect and various Christian groups have understood these verses of the Bible in a different way. The Christian views in this regard can be classified into four groups/schools: allegorical interpretation, historicism, preterism, and futurism. These schools have been reviewed in this paper. In the introduction of each school, I will try to describe the main issues such as the general orientation, history, principles and exegetical methods. I will also refer to some of their advantages and disadvantages. In addition to this introduction, two issues have also been taken into account: the social and political context of each school and how it has considered the course of history, because socio-political situation and religious disputes have had a significant impact on the development and prevalence of exegetical views. Moreover, about the second coming of Jesus Christ and his reign on the earth, the advocates of each school have chosen a standpoint which is in harmony with other principles of the same school. Therefore, a meaningful correlation between the principles of each school and its view about the earthly kingdom of Christ could be demonstrated.

Some contemporary scholars based on logrrea is symptom of emerge posisibility of matching symptom events occuring at the time of assuance of hadihgs occurrence of some the symptoms the chance of compliance of some of the symptoms of multiple events and strange symptoms that belief it is difficul to have claimed populous hadith of symptom of emerge have been damaged by forgery but complete collection hadiths of symptoms of emerge and each other to gether predicate about overlap of hagiths with each other and unveil fairy onalyzation of revayiat shows the signs of emerge is not similar to any of the event on the time and the done signs are shows the emerge is near not elemnt of emerge and posisibility of complicnce with the intelligently way becom certainty of compliance from Aemme and the strang signs only should put as probable possibility and belif on it is not nessesary .

The moral harms and damages in encountering the reports cited with regard to the signs of the reappearance can be investigated from several dimensions. The first dimension is the method of encountering these signs. Gossiping, quotation without evidence, incomplete statement, and the analysis and interpretation that is unjustified and without foundation, are among issues that take place without moral considerations. The next concern, which is the failure in correct and proper interpretation and the manner of the interpretations from these prophecies and in particular the narrations regarding the signs of the reappearance, involve the largest amount of problems, which this itself becomes grounds for moral harms, such as: sloth, indolence, despair, indecision and hesitance, emotional and unpredictable conduct in the behavior of the adventists (awaiters); positivity, joy, reasonable effort, hope, awareness, and other moral issues, are the results of the wise and moral encounter with the prophecies of the end times.
Hence the moral issues related to the prophecies can be illustrated in several stages, the stage(s) of reliability, apprehension, interpretation and rendition, and the passage related to the statements and prophecies of the end times, and the consequences of the incorrect and immoral encounter with the prophecies of the reappearance and from the position of action and behavior, which will include both the individual and social dimensions. Referring to the first part, we will discuss practical issues in a more detailed form.

Language of religion is of the most demanding issues in philosophy of religion and theological discussions in this regard. Statements by researchers in language, religion, theology and theological are of two types, the general and the specific. The general account holds that these statements are general to theological and kalam issues and includes all religious texts. Meanwhile the specific accounts, is the language that only concerns the names and attributes of God and that those God’s attributes which are similar to human. In both approaches, perspectives and different findings from the past to the present period can be found in the thoughts of theologians and the kalam religious scholars and philosophers of religion. Considering all this language as the symbolic representation is one of the main theological propositions, and one of those views. According to this first approach, the issue of Mahdaviyyat and Muslim religious texts with messianic teachings and apocalypse, especially the symptoms of emergence can be considered as a field inside the language of religion. In this paper, with a descriptive and analytical approach, we are seeking a response to this question, that by accepting the latter view, what interpretations we can get from statements related to the symptoms of emergence of Mahdi? Are they just symbolic or non-symbolic? And if they are realistic and for our knowledge, are they by no means symbolic or considered so? And if so, what kind of symbol is concerned here? The icon and the symbol which is now defined in the philosophy of religion and among Western thinkers, or another alternative model can be the case?

One of the problems constantly faced by the Muslim community is with abuse of the signs of Appearance of Saviour, pure faking or making up for them. The study of history can indicate a large amount of false evidence and claimants. Due to the large volume of false cases which only become more apparent over time, we should keep alert not to fall for them who make up signs of the emergence but are in fact opportunists who seek to achieve their interests and greed. In this article the author has tried to mention numerous cases of false evidence of this.

One of the most discussed issues of the world today, is the issue of futuristic studies and thinking about saviour which includes thought about signs and prophecies about the Savior's role in it. The importance of the issue in the Muslim world and the attempts to inspire discussions about signs of the appearance can be examined in one of the two terms: basic terms and as a contingency term. This may not be very significant from basic point of view but the contingency plan requires considering these issue as a means to counter the Soft War, imposed by the enemies of Mahdism by creating rifts from psychological and philosophical aspects. Thus, this should be an area of research priority in both conceptual and experimental fields. The narratives of signs and symptoms of occultation just provide a surface interpretation of Hadith. This kind of research work does neither have positive nor destructive and negative aspects per se, but contains both in its logical and balanced composition. For example: 1) awareness and prevention of the diversion of future, 2) make necessary preparations and 3) strengthening the belief in the unseen, are the effects of positive synergies and 1) political and social abuses, 2) bewilderment and confusion in diagnosis and verification flows and 3) timetabling for the appearance of the savior, are among the negative effects that narratives on symptoms may inflict and thus traditions referring to the apocalyptic prophecies can be outlined both as having negative and positive effects on society.

Morality and ethics which is ground-setting is a pillar the ground-setting community. Because the morality is a foundation of society, or in other words, strengthening the society, it is one of the measures of the relationship amongst the people in the community. Discussing the moral and ethical issue not only makes the society ameliorate but also assesses its readiness to do. However, there is some distinction between ethics in its general sense of morality and ethics in the context of ground-setting approach. Because observance of ethical issues will not necessarily lead to ground-setting, in other words, the ground-setting ethics is a specific approach with regard to the preparation and training of the society for the establishment of the promised universal spiritual government. This paper aims to put forward an idea of ground- settingethics and morality and its relationship with strategic outlook and lifestyle. Thus, along the lines of focusing on ground-setting ethics, there will be an attention to the lifestyle issue and the signs of emergence from a strategic point of view and strategic features of the ground-setting morality. In the end, a model is proposed for explaining the interaction between lifestyle and the morality and ethics of ground-setting.

Among the traditions of Mahdaviiat, narrative traditions about the signs of apperance are the most frequent. The issuance of large volumes of such traditions makes us think that why the infallible Imams discuss them and what goals they had from explaining so much about these signs? One of the answers to these types of questions refers to the difficulties of the era of occultation which has not been taken lightly by the infallible Imams. In the era of occultation, the Shiite community faces many challenges such as the length of the absence (of Imam), negligence, false claimaints, false uprisings and difficulty of identifying (the true) Imam Mahdi in the time of his emergence. Accordingly, these difficulties can be solved by the infallible Imams who have these purposes of discussing the signs. The symptoms of Appearance can have positive or negative functions. The positive functions can result in promising hopes, removing ignorance, and better understanding of Imam Mahdi and the negative functions aid us in identifying the false uprisings and false claimaints of the era

The reappearance of Imam Mahdi has some signs, and religious leaders have their purposes for considering and explaining them. The realization of these signs depends on their matching with concrete outside examples. The first requirement of these signs is to apply the criteria to guide us to actual symptoms, and secondly in achieving its realization, two major challenges should be met. Firstly, there is always the possibility of other instances for the observed signs and secondly there is always the possibility of making a forged instance for showing off the signs. Therefore, we need to take measures in order to implement the matching process and follow on until we safely pass these difficulties. The above criteria are twofold: Firstly, the match must be with certainty; Secondly, the evidence must have all the features of the actual sign and thirdly, the implementation of such a matching process should not lead to an attempt to re-interpret the narratives; Fourthly, the matching process should be in general coordination of the criteria and frameworks of religion and implementation of the terms should not contradict let any religious principle to be violated; Fifthly, the implementation process of the signs with evidence and instances should avoid examples that are likely to be fake, and to be on the safe side, focus on the signs that cannot be faked. With respect to the five criteria above, we can reach the real examples of appearance signs that are not numerous and instances of fraud may not be found in them.

"Khasf –e- Byda" which the multiplicity and variety of resources about it is a sign of its importance and attemts of the early writers, is certain signs of emergence of Imam Mehdi that Shiite authentic communities have reported its related Hadith and also reliable Sunni sources have also discussed about it. Its amplitude is drawn to the jurisprudential debates. The meaning of "Khsf Byda" lies in the fact that Sufiani troops moved with intention of the killing of Imam Mahdi from Mecca to Medina but in the middle of the road they went down into the earth in the land of Byda miraculously. The miraculous realisation of this event shows that the will of God supersedes to save Mahdi as the last messiah even with the intervention of supernatural forces.

When the ‘pious soul’ is killed, this will be one of the signs that Imam Mahdi (PBuH) is going to appear. In many traditions we read about the Imam’s Advent at the time when the pure or pious soul is killed. Other names also have been given to such a personality as the “pure self”, “revered soul” or the “holy blood”.We cannot decide or judge about the ‘pious soul’ for sure, but he is certainly a member of the Quraysh household. A number of traditions have quoted the place of this person’s martyrdom to be at Kaaba in the city of Mecca between ‘Rukn’ and ‘Maqam’; and the time of his martyrdom to be near the Advent of the Imam and even fifteen days before the Advent.As for the relation between the mentioned Pious Soul and Muhammad-bin-Abd-Allah- bin- Hassan-bin-Ali-bin-Abi-Talib, who was killed by Mansoor Abbassi at the time of Imam Sadeq (PBuH) being known as the “pious soul”, there are different opinions. The deceased sayyed Muhammad Sadr believed that the pious soul was the same Muhammad-bin-Abd-Alla-bin Hassan, but in accordance with many traditions these two are different persons. So, the ‘pious soul’ will be killed in the future.