فصلنامه انتظار موعود
سال چهاردهم شماره 47 (زمستان 1393)

In this article، with a descriptive-analytic approach and with reference to the components of “discourse of waiting”، we try to visualize its role in the doctrine of engineering the “culture of resistance”، and examine this hypothesis that the discourse of waiting plays a fundamental role in the institutionalization of the culture of resistance in the society. This discourse has various capacities and capabilities in the restoration and revitalization of the culture of resistance among the Muslims. While the current paper rejects the “secular” approach to the culture، it proves the role of religious teachings in the culture. The delicate and significant point in this approach is that religion has pointed out the principles and the overall directions of the culture. Explaining the bilateral relations between the waiting and the culture of resistance is the initiating point that the current research has chosen to present a clear picture of the discussion. Investigating in the religious texts and reliable documents implies that the discourse of waiting affects the perceptual، attitudinal، and dispositional system of the culture of resistance. We hope that in other studies، the other aspects of this issue are examined closely in a methodical way and from different perspectives.

The emergence of various disturbances and false claimants at the Occultation period has made it far more difficult than any other periods to identify the true Mahdi (A. S). Therefore، the criteria for recognizing the Imam of the Time (A. S) at the time of Appearance are one of the important Messianic topics. In traditions، the five indications of “Yamāni”، “Sofiyāni”، “manslaughter of the pure soul”، “Khasf Baydā” (the submerged desert)، and “the celestial shout” are among the signs of Appearance of Mahdi. Of these signs، because the first three signs can be compared to multiple instances، they cannot be easily used to identify Imam Mahdi (A. S). However، since Khasf Baydā and the celestial shout seem to be miraculous and unique events، it is a lot easier to recognize them. The basis of the current paper is identifying the signs of the true Imam Mahdi (A. S) from the false claimants; therefore، we have searched for a criterion، which helps us to achieve this goal. Although Khasf Baydā is a miraculous sign، it is not an event، which leads us to the true Imam Mahdi (A. S). But because the celestial shout is mentioned in the traditions as a shout which introduces Imam Mahdi (A. S) with his name and details to all people، this sign can be inferred as an exclusive sign to the identification of Imam of the Time (A. S). In the present paper، we investigate and analyze this issue using intellectual and traditional methods.

The Collaboration of an explainer with the Holy Qur’an is among theological-Qur’anic sciences discussions. The Holy Qur’an is considered as the most important source of legislation of laws، the only unquestionable axis for all Islamic scholars، both Shiite and Sunni and the book of guidance until the Doomsday. However، to benefit from this book (the Divine guidance)، it requires God to position an explainer by the side of His book of guidance، who explains the Divine’s purposes. “Explanation” in its literal sense means to unfold، reveal and explain. The foundation of the theory of “collaboration of Qur’an and the explainer” accords with the intellect and precept of the intellectuals and the (Qur’an’s) verses and traditions verify it. The right of expressing is reserved for God; but because of its profound meanings and purports، and its great teachings، the only logical way to understand the howness of using it is the Prophet’s sayings and absolute adherence to his example. The necessity of obeying the Prophet (PBUH) and the attribution of the status of explanation and teaching of the Qur’an to him is a clear reason for the need to refer to all his sayings about the Qur’an at every level of expression and decision. Moreover، the Qur’an and traditions in order to describe the explanatory dignity of the Prophet (PBUH) introduce the Pure Imams (A. S) specially the Imam of the Time as the heirs of this status under the following headings: the unshakables in knowledge، the carriers and the owners of the knowledge.

From a special perspective، Messianic teachings are the pure extract of all Islamic knowledge where there are great potentialities for taking models to train people in order to pave the ground for the Appearance for the realization of a balanced Islamic society. In this way، the best time to transfer and institutionalize the religious teachings، specially the Messianic ones، is the childhood that the permanence of teachings at this period is like carving on a rock. One of the training methods appropriate to this period، which can help us institutionalize the Messianic teachings، is the inculcation، the central element of which is creating a belief in the truth of the teachings of Messianism via “repetition”. The current article is responsible to answer the howness of institutionalization of the Messianic teachings in children through inculcation and its related doubts. For this purpose، with a library-based method and with a descriptive-analytic approach، and after recognizing the meaning and place of inculcation، we explain the stages of producing inculcation contents، and finally benefiting from the inculcation is evaluated as appropriate on the condition that the administrative framework is observed and the characteristics of childhood period are considered. Moreover، we introduce and suggest forms such as poetry، story، drawing، presentation، questions and answers with a practical example to achieve this goal.

Investigating the atmosphere of Minor Occultation period leads us to conclude that Imamites at that time had a great movement in different social fields. It seems despite various theories on the whyness of such an encounter، the dissimulation of one’s faith as Mokhtār’s theory had the most implication on the pragmatic approach of Imamites at that period; in a way that the representation network as a pre-designed institution based its mechanism on strict secrecy and not only was the place of Imam disclosed for the Imamites، but also they did not reveal the name of the Imam. Moreover، Imamites hadith sources and theological speculations have been considerably affected by the emerged conditions. After examining the theories in this regard، this article tries to understand Mokhtār’s perspective using historical-anecdotal (hadithi) texts.

Contemporary western Mahdism scholars have done more particular and distinguishable researches than their predecessors on the issue of Islamic Messianism، and it is due to the wider scientific communications and more authentic resources and more focus on this topic. “Timothy Furnish” is one of the orientalists who has specialized in Islamic history، sects and beliefs، was engaged in the subject of Messianism and has written the books and articles in this regard; in a way that his views have been numerously referred to in the scientific meetings and western media. Investigating Furnish’s views in the field of Messianism، in addition to knowing his assumptions، evidences، documents and conclusions، paves the way in criticizing his colleagues’ and his own views as well and helps us explain the western scientific meeting’s approach (toward this issue) in modern times. This paper has classified and mentioned the raised discussions by Furnish-especially in the field of Messianism، and tried to trace and find the roots of his intellectual bases. Then، the methodical and thematic flaws of his speeches، which have led him to incorrect conclusions، are raised. Mentioning the positive and negative components of Furnish’s reaches as well as verification and criticism of his opinions are among the other raised discussions in the current paper. The methodology of this paper is based on library and software and is written with a descriptive-analytic view.