فصلنامه مشرق موعود
پیاپی 45-1 (بهار 1397)

Humans look both at individual life and their social life, and these perspectives are not confined to the pillars that are provided throughout the life of a generation, but also from the perspective of the people of different generations. Perspectives on distant future generations and futuristic features, which does not seem to be obvious to an ordinary man, but future generations will be watching what we do. By analyzing the process of selecting and choosing a vision, one can conclude that the factors that influence the choice of vision are facilities, as well as the realm of relationships and real needs of humans. And if human beings become aware of in their true scope or impact, their possibilities and real realm of their relationships, they do not consent to nothing less than the sovereignty of God in all aspects of life and existential dimensions, and then, a sense of the need for the Rule of the Innocent Imam sprouts in them and when deprived of such a pleasure, they choose it as their vision and try to reach to the fullest of this. And this vision is the same as the high point mentioned in the Quran and Sunnah as the Mahdaviyyat thought. In the present paper, we will try to provide a description of the process based on an educational approach in which a person chooses such an outlook and strives to achieve it.

The present essay studies the important issue of Mahdaviyyat (Mahdaviat) position among the sunnite people. This position is marked by two basic elements: raquo: messianism and laquo: the succession of sayings in Mahdaviat.This succession that sometimes followed by same interpretations such as currency profusion,currency reputation,currency multiplicity ,justified due to various sources of saying such as Sahah,Traditions,Compositions,Comunities and sides and ..... due to quotations of many sunnite scientists and sages like Ubri ,Safarini,Katani,Shookani,Barzanji,GHonuji,Saban and ... .Messianism which is interpretated as Mahdaviyyat credence ,has been accepted and cited by all the sunnite people and most of their scholars .Justification of messianism and Mahdaviyyat credence from sunnite point of view ,has following reasons:1-Denial of Mahdaviyyat is denial of the mission of the prophet of Islam(PBUH).
2-The confirmation of the divine news of Islam prophet (PBUH)including Mahdaviat news is necessary.
3-Belief in Ashratossaat (resurrection indications) including the advent of Imam Mahdi(AS) is necessary.

Sociological and historical studies indicate that "security" is the most important need of any society at any time, and hence it is the people's first expectation from the rulers, which has wide and various dimensions. The influence of security from culture, economy, and population, and also its effect on all aspects and on the scope of human life, has given it a special role and function.
Therefore, it can be said clearly that security is one of the fundamental foundations to development and extension of society and also one of the foundations of the formation and continuity of government, and its dimensions, individual and social security as the basis of the individual and community life, are the preconditions for any kind of growth, prosperity, and material and spiritual uplift.
After all governments that have been formed so far, and after this, the global and just government of Imam Mahdi (pbuh), as the most inclusive government that people are waiting for, is not out of this procedure, and in this global government, the provision of inclusive security has a special and great value to reach The great goal of the righteous and the end which make happiness to the life.
In some traditions, some symbols and manifestations are stated for this provision and learning. Such as: Peaceful life of some predators with some animals, which seems to have been conveyed mostly under the influence of texts of the people of the Book and through the Sunni sources.
This article attempts to investigate and criticize narrations in this regard by following some of the claims mentioned above, which led to the acknowledgment of the importation of the narrative symbols of security from non-Islamic texts and especially texts of the people of the Book.

This research seeks to present a perspective on Shiite trends that tend to have a particular conceptualization of savior (Mahdi). Originated in the course of the earlier Presence, a time when the formation of various coherent and non-coherent sects was followed, many of them believed in a special edition to the belief in Mahdiism. They also provided a special concept of Mahdi, but they did not last long, most of which disappeared at the time and could not have a long life. Meanwhile, other enduring Shiite sects such as Zaidi and Ismailis, who believed in a specific case of Mehdi, reconsidered their views, and they believed in specific ideas in the realm of Imamate, among which only Imamieh (Twelvers) have become the mainstream who not only kept their interest in the idea of savior, but also came to formulate a specific conceptualization of Mahdaviyyat that stood the test of time and remained in history.

Kaysanites were among the first groups who indicated a definite person, Muhammad b. Hanafiyya, as the promised man to be reappeared which has been mentioned in the hadiths of Prophet Muhammad (s). They were among the first groups in Islamic sects who paid enormous attention to Mahdiism. As a result, analyzing and reassessing believing in Mahdi (a) and Mahdiism in Kaysanites in the aspect of process and evolution would generally help improving evolutionary studies in the history of Shiism. The goal of the present paper is describing the situation of believing in Mahdiism among Kaysanites from the demise of Muhammad b. Hanafiyya in 81 A.H. until the demise of his son, 'Abd Allah, known as Abu Hashim in 98 A.H. This paper will use the remained books of Kaysanites as well as historical and religious books related to the mentioned topic. Then after analyzing the collected data from reliable and acceptable historical quotations and narrations together with presenting logical analysis, believing in Mahdiism among.

The belief in the uprising of the promised savior (Mahdi) is a common cause between original Shiite and Sunni as the main denominations of Islam. This belief can only become realized if we firstly have those expectations and, secondly, provide the grounds for it. The present article seeks to address these two categories in the narratives. Due to many traditions in this regard, the present article, except in rare cases, refers only to authentic narrations and refuses to quantify the various traditions of the weak source. This research seeks to show that the expectation of the savior in both denominations is a common issue overall, and even any negative impression or some replies to critiques has been documented in narratives of both denominations (not just Shia). The necessity of laying the foundation for the savior is even clear for non-believers in the case of Mahdaviyyat. In the continuation of the existence of groups that always seek for the truth and provide the basis for the emergence based on the traditions, accounts of what will happen, have been fixed and characterized for them, such as the onset of the uprising from the East and the end of it in Jerusalem, the intimidation of the existing opposition, the last battle with the leading Antichrist with Imam Mahdi aided by the companionship of Jesus Christ. At the end of the article, the narration of Qom's man can also be interpreted as the invitation of Ayatollah Khomeini who gave an opinion that exporting the revolution can be created by promoting three important issues of pure Islam, independence and democracy. Thus, the recent allegations of Muhammad bin Salman goes against all these facts and it only expresses his own phobia of Iranians and Shiite people.

"The effect of Mahdism on individual and social acts" is trying to address the question that: "with belief in Mahdism, what changes and influences may occur in individual and social behaviors?" The hypothesis that is tested in this paper is the phrase that: "Providing a correct explanation of the belief in Mahdism can lead to a profound transformation in behaviors in such a way as to accelerate the progress of human perfection and prosperity and provide the basis for the emergence of Imam Mahdi (AJ)." These developments are in the field of revival and Individual thoughts include: development and deepening of knowledge, hoping for a bright future, having a fear of tendency toward falsehood, building both friendship and hostility in the way of God, making great effort, having patience and endurance, keeping on praying for religious reasons and expecting the justice by coming of Imam Mahdi (AS). In the social sphere, too, the results are: the movement towards the spread of justice and the elimination of oppression, the teaching of the thought of Mahdism and energy building, the confrontation with the deviant teachings, the establishment of the divine government, the provision of security for the Imam (AS).

Although the issue of Mahdaviyyat and the advent of Imam Mahdi (AS) at the end of the day are Shia and Sunni consensus, there are differences of opinion between the two in some of the themes of the Prophet. One of the controversies is the discussion of the birth of Imam Mahdi (aj). The consensus of the Shia and some of the Sunni people, based on the subsequent narrations, is that the Prophet is the descendant of the Prophet (pbuh) and the descendant of Fatima Zahra (sa) and of the descendants of Imam Hussein (AS). They also believe that he is the son of Imam Hasan Askari (AS). However, some Sunni people, especially those who do not have the opposite and even the hostility to followers of the Ahlul-Bayt (AS), sometimes doubt that they are from the descent of Abbas ibn Abdulmutallab, not from the Etruth and Ahlul Bayt (AS). Sometimes they say that he is from the generation of Imam Hassan Mojtaba (AS), not from the generation of Imam Hussein (AS). They also say that his father's name is Abdullah, not Imam Hasan Askari (AS). They have documented such doubts into some of the traditions that will be verified by the examination of their scriptures and documents, which are all mursal and narcissistic, and with special motivations by the perpetrators of history (especially in the age of the Abbasids) From the perspective of the Persian (Shia and many Sunni), they are untrustworthy and are considered news stories.

The Doctrine Of Mahdaviyyat is one of the Original Islamic Doctrine Which is almost incidental to Shiite and Sunnis. Except Consensus about this Doctrine, lots of Sunni Schaller's don’t Believe the Birth of Imam Mahdi (AS) and have Referred in to Apocalypse. But However a Some of Sunni Schaller's Believe to his Birth. This research with descriptive-analytic approach, Try to find the reassures and roots of acceptance of the Birth of him From this Kind of Schallers. The results indicate, Special religious scholarship (Shafei and Hanafi), Sufi tendency and Wisdom Orbital It are one of the main fields of acceptance of the birth of the Imam Mahdi (AS).

It is believed that the recent era has revived the flourishing of Mahdi's belief among the Zaidis, especially the Zaidan of Yemen. This reveals the need to address the teachings of Mahdiism and to answer the doubts of the followers of Zaidi in the early centuries of Islam. Although a small number of Zaidians resemble to Imamieh about Mahdi's thoughts, the essential element of their beliefs, is faulty: a superficial form of the precept of ‘inviting to the good’ and ‘discouraging from the bad acts’ which only means a jihad with the sword. Hence, this sect does not have much faith in personal Mahdism, and in particular the "absence of Imam", and they consider the essence of Mahdism in the welfare and social justice supported by religion, and because of the tendency towards the thought of ‘Etezalieh’. There are also narratives against this superficial conceptualization which they do not pay much attention to it. The Mahdism in this group has suffered many deficiencies throughout history, which has caused the complexity and ambiguity of this doctrine.
The main question that this study tries to address is that: What are the main doubts that Zaidieh has had on the teachings of Mahdism and how can belief in this Shiite principle be defended against the misunderstandings? There are doubts such as the possibility of inaccuracy and fictitiousness of narratives about the twelve Imams, the impossibility of recognizing the Imam Mahdi and as a result, in his absence, the lack of justifiable reason in the absence of the Imams in the presence of the blessed features in the twelfth Imam, and the absence of an explicit evidence in holy texts about the imamate of Mahdi. In spite of its rational necessity for Imam, we try to address these doubts – that promote the abandonment of belief in savior and hidden Imam - according to Sheikh Sadoogh's intellectual and transcendental views.

Mahdaviyyah and the emergence of the Savior, as two sub-divisional issues of Imamate and Caliphate, are among the most significant theological issues for all schools of thought in Islam, resulting in a range of volumes throughout the ages. This article surveys the position of Ibāḍiyya on the doctrine of Mahdaviyyah.
Very different to Imāmi scholars, Ibāḍis not only have related nothing noteworthy regarding Mahdaviyyah, but also they have gone forth to almost deny it.
They have merely relied on some Sunni traditions, recognizing a typical approach and not a character-based one towards Mahdaviyyah, as well as the conditions of the End of the World, what discussed for the first time in this article.
Of course, one of the reasons of such a negligence by Ibāḍis could be their special method of categorizing the issue of Imamate into four levels of: Emergence (Dhuhoor), Defense (Difāā), Shirāā (Purchase) and Kitmān (Denial) which, despite some commonalities with Imāmiyya school, leaves no space for discussing the Promised Savior.
In sum, anticipations like rising the sun from the west, revolt of Dajjāl, uprising of Yajooj and Majooj and etc. as the conditions of the End of the World could be compared with some similar Shia traditions about Mahdaviyya.