فصلنامه مشرق موعود
پیاپی 30 (تابستان 1393)

The very concept of Hidden Imam is said to have been paradoxical, because Imam is responsible for guiding while invisibility and anonymity destroys the possibility of guiding in this interpretation. The question arises from the negligence on the role of the Imam in occultation. Indeed, Imam resumes all duties and responsibilities of his title, only his leadership method varies because of preserving anonymity. This article is attempting to give an estimate of how this method can be implemented. This estimate is based on understanding the role and duties of an imam and is based on the special circumstances of the Absence. The second option is to refer to the traditions, traditions which stipulated or referred to the leadership style of the Imam in the occultation period. The most important finding of this study is to understand the way in which the anonymity of the Imam has turned from a threat to integrity into a leadership opportunity. Also explained is how to safeguard the religious movement in the face of all problems and enemies without disrupting the self-fulfilling system that has been founded by the Shiite Imams.

Ahmad al-Hassan Ahmad bin Ismail has presented one of the false claims of being the savior Mahdi in recent years, and using the ignorance of people, he has attracted some of the easy believers. He who claims to be a descendent of Imam Mahdi with fourth intermediaries, claims that after the demise of Mahdi, Twelve son of the next generations, will become all Mahdi one after the other as subsequents. Thus the return of the Imams will commence not at the time of (original) Mahdi but at the time of his twelfth generation, which is the 24th Imam or 24th Mahdi, who is twelve generations down the line from Mahdi, the 12th Imam of Shiites.This paper is an attempt to respond to the allegations mentioned above. Thus, it is tried to show how various stipulations from traditions show the return of Imams will indeed begin at the 12th imam period, not the 24th, as the tradition's internal and external evidence does not confirm the latter claim. Therefore, the theory of further Mahdis, after Mahdi has not only several drawbacks but is also against and conflicting to the narratives of the return and is thus void.

The issue of benefits and impacts of Imam in (spiritual) evolution of human beings is usually asked after proving the necessity of existence of imam in occultation and its reasoning based on wisdom and traditions. At a minimum, the notion of Imam's position is like other rulers plus guaranteeing justice. Such an interpretation is not only faulty in determining the position of Imamate as well as the absence of the Imam, but also confuse in analyzing the role of Imam. In the Holy Quran, the imam and his role and true position in guiding is expressed, for instance, in the verses known as the 'Shahada' in Quran. 'Shahada' which means the testimony, can be interpreted as the testimony of spiritually elite group of people in the Quran. There are different interpretations in this regard, such as the impact of 'shehada' of prophets and descendents in the day of Resurrection and Hereafter. Yet, according to the evidence from Quran and traditions it is more valid to say that such a testimony of chosen group people can happen in this world. They get informed from the acts and deeds of all people and have impact of people worldly lives. This also provides the ground for a more significant consideration based on which all creation is founded and gives meaning to the grand mission of prophets and Imams, that is the full-fledged guidance and growth and bringing every act to its best realization. The latter is what god himself has promised to bring about. In this way, the role of people who do testimony of all human's actions and their intermediary role is realization of a special kind of godly guidance. The process is in the same way as the prophets received the message from God and transferred it to humans as guiding principles.This article makes a comparative analysis of the several interpretations of the verses of the testimony, and reviews and critiques some of the ideas and explains unknown angles as to why and how the results of 'shehada'. This, thus, presented part of the explanation of the role and place of the Imam of the Time in (peoples) guidance.

Despite still untold angles and dimensions of the phenomenon of false claims of Messianism that have remained undiscovered, there is considerable scientific data available now on the subject unlike the past.It is noteworthy that the false messianic claimants themselves are not the same in the substance despite being much more in line with a similar range of issues in the history of Islam. This paper also attempts to offer a variety of false claims, in light of messianic thinking reveal originality. This paper describes a method of analysis, which is based on data collected from various sources is necessary. The results of the analysis and synthesis of data shows the false messianic claimants, depending on several considerations, are divided according to the following types: type the claim, the nature of the claims, the historical era of the claims, religion of the claimant, personality of the claimant, the outcome of the claim and the geographic or demographic extent of the person who claimed. Undoubtedly, the said cases does not include all possible types and forms of false claims, but the study and further reflection on this subject having the various considerations, we can achieve more diversity in the claims or reach assumptions that can be further studied.

Various interpretations has been made by different Islamic sects commentators about the eighth verse of Ensan Surah: "those who feed the poor and the orphan and the prisoners of war "(Ensan, 8). Most of the debates regarding this Surah refer to the reason for its revelation. Shiites only related it to the Twelve Imams or Ahul-bayt (alaihem assalaam) citing certain reasons from inside the text and outside the text and reasoned that no general audience can be acceptable as the referent of this verse and Surah. In contrast, commentators from Ahul Sunnah (Sunni) sects have no consensus about this, some of them like Sayyid Qutb, Ahul-bayt absolutely refused to accept that the verse can refer to Ahul-bayt (alaihem assalaam) and cite several reasons from inside the text and outside the text to support their position. Others, refer it to specific persons, yet they refer it to charity done by Abu Bakr and Umar, and some of the immigrants. The other groups, while accepting that in the common terms, it is associated with Ahul-beyt (alaihem assalaam), reason that it is not specific to them. The main argument against its exclusive reference to Ahul-bayt (alaihem assalaam) is to assign it to other people or concepts, which will be shown to be rejected in this paper.

The present study aims to show the relationship between quality of life and well-being and the Waiting for Imam Mahdi, (the final savior). The study is conducted amongst the students in Rafsanjan University, a non-profit academic organization, in the academic year of 1390 to 1391 (equivalent to 2011-12). In this study, a number of one hundred and eighty people were studied using simple random sampling. The questionnaires used to collect data include the Quality of Life questionnaire from the World Health Organization (WHOQOL-BREF), expectation for Imam Mahdi (questionnaire developed by the researcher) and the questionnaire for healthy mind. Data were collected and analyzed by Pearson's correlation and stepwise regression analysis. In analyzing the data, the results at 95 percent confidence are shown to demonstrate if the relationship between mental health and quality of life is significant with the results of expectation for Imam Mahdi.

Scientific and academic resources and documentations regarding messianism in Islamic thought, are considered common teaching amongst different Islamic doctrines. This is thanks to the joint efforts of religious scholars and elders that provided details on anecdotal, as well as theological and historical sources. However, what has caused divergent manifestation of definitions, examples, and even messianic doctrine are in fact a variety of different concepts, functions and messianic expectations that have been developed under the effects of various social, political, cultural and economic variables. This research seeks to present a typology of functional concept of messianism in Islamic communities influenced by the above factors. This is because the typology of the concept of messianism has significant historical evolutions. This evolution has even impacted the literature and religious texts and caused splits, different definitions and interpretations in the field of millenarianism. This article relies on library resources and descriptive analytical approach, has presented the messianic concept that relates to current events in Islamic societies objectively with an innovative approach. The results of this study could protect us in Pathology and implement effective approaches to teaching messianic thought as a strengthening doctrine in Islamic thought and civilization.