فصلنامه مشرق موعود
پیاپی 52 (زمستان 1398)

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.

The theory of "transcendental management " is a good model for understanding how the Proof of God (aj) behaves in the age of absence, which we spoke about earlier; but the different dimensions of this model require more extensive research. In this article, we discuss the anthropological foundations of this theory and attempt to clarify the relationship between these principles and the components of this theory. The method used in this study was to delineate and analyze more accurately the theory of " transcendental management " and to explore the assumptions underlying this theory and to explain that human being who it is, what it is and why it is. The result of this analysis was the achievement of seven components in the theory of " transcendental management ", rooted in the seven foundations that explain human beings. In this article, the relationship between those principles and these components is discussed in detail.

Since some jurisprudents based upon some reasons including Imam of the Age holy letter have argued that Khums(One Fifth) should not be paid by Shiites during the great Absence , this article examines and evaluates this letter as well as the viewpoints of Ahmad al-Hassan. The Holy Letter, as this research and referring to authentic sources of Shi'a narrations show, , as it is found by focusing on its references, text and context, i.e. the manner of its expression, and many frequent contradict narrations, is not capable of proving non obligatory of paying Khums by Shiites in the age of absence, rather, it is obligatory on the Shiites to pay khums in this period, such as the time of the infallible Imam presence, and the duty of receiving it which must be used in specified cases is upon the general successors of the Imam ,i.e. the eligible jurisprudents. People like Ahmad al-Hassan (who claims to be Mahdi) think that during the absence of Imam (aj) or his special successors, it is not obligatory to pay khums and the general successors are not allowed to receive khums because they do not know the approved usages of khums, while it could be said according to the jurisprudential documents Khums usages cases are clear.

There are three theories in the analysis of Imam Mahdi's uprising: Some scholars regard the Imam's movement with great bloodshed and war. Some also consider his uprising without any bloodshed. And finally some believe that the Imam uprising is basically peaceful with minimum bloodshed . This article seeks to prove the third theory that considers the Imam's uprising to be universal, peaceful and with the least bloodshed. This problem can be scrutinized in a variety of ways. In this research the problem will be proved by analyzing and examining the narrations of the Imam Mahdi conquests. In this method, after establishing the principle, the evidences of Mahdavi's peaceful uprising in the narratives of the Imam conquests has been examined and two opposing theories criticized. From the study of the narrations of the conquests, numerous evidences were found on the peacefulness of Imam Mahdi's uprising. These evidences are composed of: Frankly speaking of peacefulness, public acceptance of the Imam, conquering some cities without killing, surrendering some other cities without any war, restricting war or killing to small areas and a few individuals, conflicting with enemies in short time.

Mahdism is a common global belief of all humans. Regardless of the differences in content, the whole idea of Mahdism has been agreed upon by all religions. Some individuals might be deceived by some doubts or suspicions, but the divine origin of Mahdism cannot be easily denied. Goldziher is an assiduous Hungarian orientalist working in the field of Islamic Studies. In his book “Islamic Theology and Law”, he has conducted studies on various issues such as personality of the Holy Prophet of Islam, jurisprudence, theology, Sufism, and Islamic cults. In the section devoted to cults, he has claimed that Mahdism has originated from Judaism and Christianity. He also postulates that the Islamic Hadiths on Mahdism are counterfeit and may not be deemed authentic. Goldziher is an orientalist who has largely influenced the thoughts of Sa’d Muhammad Hassan, author of the book “Mahdi in Islam since Ancient Times until Today”. The author of the book is a professor of Al-Azhar University and the Egyptian School of Education and has authored it 32 years after decease of Goldziher, but has largely applied Goldziher’s writings in his work. The present study consists of two parts: the first part reflects Goldziher’s suspicions on Mahdism and the second part investigates his influence on Sa’d Muhammad Hassan, the author of the mentioned book, who has postulated the same suspicions in details.

Belief in the Promised Messiah is a long-standing belief among human societies, and there is few religions or schools or groups that do not say anything about it. In Islam, likewise, this belief has been taken into consideration in the form of Islamic Mahdism, and Muslim scholars and scholars of various religious backgrounds have addressed it. Exegesis of the Qur'ān is one of the important trends in this field, which has attracted the attention of Muslim commentators with different theological and religious views. The exegesis of the Holy Qur'ān in fact expresses the insights, beliefs and values that the commentator has from various intellectual and communicative foundations that are reflected in his or her views and influences and affect the insights, values, norms and behaviors of society. Accordingly, the commentators' point of view can be the basis for important religious, social, ethical, and other issues. Studying the views of Shiite and Sunni commentators and expressing their interpretive commonalities in the following verses related to Mahdism can contribute to the explanation of the idea of Mahdism in Islamic religions. A community of believers emphasized Islamic Mahdism. Thus, the following question has been answered in the preceding article: What issues have been addressed in the interpretations of Islamic denominations? Expressing the views of Muslim commentators on the issues of Mahdism, analyzing and examining the issues and issues raised in those interpretations, and expressing the neglected and deviant cases in the interpretation of both Shiite and Sunni denominations are among the most important innovations of this study.

Mahdism and The Rise of the Savior is one of the issues that are common to all theological and jurisprudential schools of Islam, and the differences existing, are not differences of opinion in the theory but of minor differences in cases such as the conditions of birth or emergence. Like other aspects of Islam, Mysticism not only believes in this principle, but has emphasized it more than other branches of Islam. Because Wilayah which is closely related to this issue is one of the pillars of Islamic mysticism and Wilayah and its termination are very important and certainly controversial issues in Mysticism. Shiite mystics and scholars believe that the specific Wilayah terminates with Imam Mahdi (AS), but there is a disagreement among Sunni mystics. The present study seeks to examine the views of Ibn 'Arabi and his most prominent student, Sadr al-Din al-Qunawi, on Imam Mahdi. In order to do this, it is inevitable to discuss some issues regarding Wilayah and the termination of Wilayah. After explaining the importance and position of this issue in Islamic mysticism, Ibn 'Arabi's and Sadr al-Din's views on the termination of Wilayah and the position of Imam Mahdi (AS) has been reviewed through their most important works, and the most prominent commentators and interpreters of their works, and then their general viewpoint about the characteristics and the status of Imam Mahdi (AS) have been discussed.

According to the increasing pace of the phenomenon of globlization, the concept of "global citizenship" is going to create an ethical urban world by removing all limitations , crossing the territorial boundaries and taking advantage of norms and common human values. This concept is remarkably similar to the desired Islamic society , particularly since the Holy Quran introduces the true believers and pious people as the ultimate leaders of the world and gives glad tidings of the oppressed one's inheritance in the earth. Hence the waiters of Imam Mahdi (the universal peacemaker) are known as the Mahdavi community. The people of this community could be considered as citizens whose nationalities are not based on their geographical boundaries but it refers to the territory of their faith and belief. Consequently , waiting for reappearance of Imam Mahdi could be regarded as a city and the waiters as its citizens that their major duty is to prepare and provide the essential conditions for the reappearance of the savior of mankind. This study uses a descriptive _analytical method and a library approach to explain the main components of ethical citizenship based on the Mahdavia Idea and culture. The results show that the citizensip conforms to concepts such as modernity and secularism but the components of the ethical citizenship in the Mahdavia's culture has a broader and deeper meaning.