فصلنامه مشرق موعود
پیاپی 20 (زمستان 1390)

We understand from the various 'Faryqeyn' traditions and authorities that they have consensus upon some of the qualities of Imam Mahdi, including Allah's Caliphe, Imamate, Imam of the Prophet and Messenger of the Ahlulbeyt. ... Undoubtedly, the status of Imam Mahdi as Allah's Caliphe is the first one among the three caliphate types mentioned in the Quran, which is a particular type of caliphate that is appointed by God, as is for the prophets and Avsia (The Recommended). God has expressly put them on the ground as his particular Caliph, which is considered the highest kind of caliphate. The philosophy behind such appointment is to make sure someone will set up justice in their societies in all its dimensions and with the right policy making and implementing judgments shall provide for the religious life and spiritual life of the people. To understand the nature of Allah's caliph, one should be familiar with the movement of Imam Mahdi in the teachings of the (mono-theistic) religions. In addition, religious revivalism is interlinked with the concept of Innocence to show off the heights of the Imam Mahdi status as Allah's Caliph.

The teachings of Mahdism is in need of new reflections; Reflections on the structure of the idea, to make it into the form of a productive enterprise rather than just beautiful bits and pieces. The idea of Mahdism is (like a) beam at the radius of Imamate, which has an organized and delicate system that is subtle enough to rule on its teachings. In re-investigation and reflection on this concept, we should largely attend to ambiguities and questions as sometimes half of the answer lies in these questions and also an initial plan for the structure. This article has attempted to take a step in this direction and throw some light on the roots of Mahdism in the religious and Velayi education for individuals and thought and the aims of Imamate, the relationship between believers and to the whole community. Laying the foundations and aims of Imamate and Mahdism is an appropriate and necessary introduction for understanding the principles that Imam has been faithful to in his great movement. With the explanation of these principles, the basic structure is outlined to explain the difference between the approaches of the infallible Imams and a step taken for understanding the hidden concepts in each one. This paper is a beginning of a series of meditations which tries to open a door to understand the mysteries of the absence of Imam Mahdi and make a new initiative in Mahdism teachings.

The ground setting society is a society where there is a capacity for the rule of The Innocent (infallible Imam) and is prepared for the expansion of his rule. The road to achieving the higher levels of this capacity is through the commitment of the community to perform religious responsibilities with the aim of providing context for the emergence of Imam. When individuals in a society shoulder the responsibility they have towards each other and towards their Imam, and they all do this to raise their capacity of companionship to Imam, this kind of society is the best example of preparation for the presence of Imam. Even if a secular society is ground setting in a sense that it is committed to the human values, which are no different from the religious values, and is thus subconsciously prepared to accept the infallible rule of The Innocent, who in fact aim to revive the human values, is although at the lowest level (at least), but of a prepared community.

With the emergence of systems of thought among Muslims, various interpretations of beliefs were made, including the concept of velayat which can be classified in different disciplines. Historically, the theory of 'the perfect man' can be said to have roots from the Shiite notion of Velayat.Bayazid Bastami, Hallaj and Naser Khusraw Qobadiany are amongst those scholars who used the terms such as 'the rational man', 'the superior human', 'the true human' and 'the First Man' in Islamic cultures. Yet, the term 'the perfect man' was first proposed by Ibn Arabi and was used in his books. With this innovation, he was able to use and put in place the valuable material on the basis of theoretical Sufism. His interpretation of this doctrine led to the formation of "the perfect man theory," which has played an important role in revealing different angles of velayat is the mystical studies. On the other hand, the interpretation of velayat as it is explained in the Hadith owes to the theory of the perfect man is the theoretical mysticism.The specific focus of this article is to make a beginning to take advantage of the various conceptual systems in more accurate explanations of religious and mystical issues. Mulla Sadra's initiative at the integration of theological, philosophical and mystical and anecdotal could possibly shed light on an argument in the context of theoretical Sufism and Shiism to to explain the basics and interpret velayat to be the basic system and the doctrine of the mystical. In cases, he found the existing interpretations of Islamic principles in contrast with Shiism principles, and thus rejected them. Accurate and deep understanding of the "perfect man" philosophy requires systematic knowledge and its relationships with other elements such as the Shiite velayat and the 'the perfect man' of Ibn Arabi.

The compatibility of various religious propositions in different areas is a sign of strength and power of thought and a reason for it to be properly attributable to the nature of revelation and supernatural. The basic principles of Shiism theology is a necessity of existence of Shiite Imams in every age that has been shown with many (religious) proofs. Shiite theologians have referred to some evidence such as the necessary of "maintaining Shariah" to indicate the necessity of this existence. The research question of this study is the review of the consistency of the evidence put forward in theology and the religious sphere, with Fegh (the study of religious jurisprudence). We should explain how the mechanisms that maintain the Sharia work in the Age of Absence (of Saviour). That is, in the event that the scholars of Islamic jurisprudence have a consensus on the side of error, how the Absent Imam can maintain the Sharia?The research hypothesis stems from the argument that in the event of the consensus on the side of error, the Imam fulfils his role of guidance based on the rule of grace in different formats, including "Tasharrofi consensus" and "Tavqiyat".The methods of data collection is library research using documentation procedures, and the interpretation of data is descriptive and analytical.

Moral status of a utopia, which forms in the individual mind, is not outside two scenarios, either "all" the good things are sought in the desired 'somewhere', or the good things are desired to 'overcome'. In the first case, we seek a haven that although it is reasonable to imagine in another world, but its formation and in the coordinates of human beings in this world is unacceptable. On the other hand, in the second subparagraph, we seek not to fall in the realm of abstraction or making 'somewhere' ideal, but we desire a fitting and pleasant world, which can be achieved. In this article, we first explain the concept of overcoming of the 'good' and then proving it. The ethical features are classified into two independent and dependent groups and is so doing, this article aligns them with anecdotal and extra ethical reasons which is not the same between Islamic and western depicted utopia and contemporary literature and culture in the world and especially not in the West. Secondly, it is argued that although the (depicted) situation is ideal, but it is not un-achievable, superhuman, and not regarded as abnormal.

One of the teachings of the enlightening religion of Islam is the prediction of happy ending of the history, which can be explained in the comprehensive theory 'saviourism' of religion, i.e 'notion of Mahdism" is. This doctrine reflects the predictive approach to future in light of the infallible revelation of Islam, which is certain, clear, comprehensive, and appropriate as has been promised to the people.This article attempts to identify the theoretical principles and dimensions of the evolution in the meaning system of Islam, with the descriptive and analytical approach. This paper works on the assumption that Mahdism thought is the glorious future destiny of the world and the sublime and perfect human history in the view of Islam with the meaning of the evolution in Islam. Review of functions of relationships between the theoretical philosophy of history, and Mahdavi studies, is the opening for the author to give a clear picture of the debate.The return of the real identity of Mahdism thought builds on the standards arisen from the religious culture and transfer from passive to active approach in the Mahdism studies are amongst the benefits of this approach. The writer build on divine right of overwhelming truth in the future of the history and influence of human will in evolution of history are the most important Islamic ideas in the explanation of the thought of evolution of history in Islam. Altruism, idealism, rationalism, comprehensiveness, integrity and. .. are among the findings of the search done by the author who explores the features of the perfect society at the age of presence.