یمانی

“Revelation” is one of the most fundamental concepts of religion and is among the emanative principles in the fields of exegetic interpretation (Tafsir) and Islamic theology (Kalam). Meanwhile, individuals and deviant movements, such as the Ahmed Al-Hassan movement, seek to adjust the nature of revelation to approve their claim of prophethood. This research works towards the evaluation of the Yamani claimant’s perspective on revelation and the verse “Seal of the Prophets.” Using critical-analytical method, it addresses the robustness of definite religious foundations and enlightenment of various classes of society. The Yamani claimant believes that the "prophet” is connected to the angelic world and is aware of the Invisible. While being aware of the Invisible is crucial for any prophet, yet it is not sufficient on its own. Prominent figures such as Fatimah al-Zahra and the Imams (peace be upon them) acknowledged their knowledge of hidden matters, and yet they were not prophets. Furthermore, He has adjusted the groundwork to support his claim to prophecy by redefining the concept of "Seal of the Prophets" and considering the status of prophecy as something achievable.

The contemporary claimants of Mahdaviat introduce sleep as a way to communicate with the imams of purification and to gain knowledge from them, And they invite their audience to believe in dreams, and sometimes by presenting commands, they lead them to dream, in order to gain the immunity and influence of words in the audience in addition to attracting the believers.
Based on the descriptive-analytical method and the use of library resources, this article explains the position of sleep among contemporary active claimants and makes it clear that sleepism is not an innovation or characteristic of a particular sect and many groups have used it to achieve their goals. Then, it reveals the role of sleep in the tendency towards them and in the end, in addition to explaining the goal of the dreamers to promote the belief in dreams, with a critical view, he challenges their citations and examines the validity of the dream in the tendency to them along with stating the contradictions.

Ahmad al-Hassan, a native of Basra and a graduate of the seminary of Najaf Ashraf in 1423 AH / 2002, claimed to be the viceroy and son of Imam al- Zaman and considered himself a promised Yamani, who has a duty to warn seminaries from ignoring the Holy Quran and forming the Islamic government. Ahmad al-Hassan’s companions have been able to attract followers for him by incorrectly quoting the hadiths of Mahdism and by distorting them. The basis of their invitation is a narration from the Prophet which refers to the existence of the twelve Mahdis after the twelve Imams (Peace Be Upon Them); and Ahmad al-Hassan claims that he is the first Mahdi out of the twelve, while in the Shiite narrations the twelve Mahdis are the twelve Imams (Peace Be Upon Them). In this article, we have examined this narration and some of its evidences, and we have invalidated Ahmad al-Hassan claims about this narration.

Shiite thinkers by dividing intuition into infallible intuition and tainted intuition accept infallible intuition and consider the validity of knowledge based on tained intuition conditional on conformity with the definite index . Ahmad ibn Ismail Basri, the false contemporary claimant of Mahdism is one of the opposition of this view. Basri interprets the dream as a direct divine text. his reasons for proving the authority of the dream are absolute, but he believes only in the authority of the dream. In his point of view in order to prevent falsehood circle, the arguments for the authority of a dream must necessarily be "rational."These reasons include thenecessity of identifying his caliph based on Divinewisdom, the impossibilityof makingmistakeby God, and theauthority of certaintyfor the dreamer.It is clear that by distinguishing the position of the appointment of the caliph by God with the position of introducing him to the people and also the significant difference between the meaning of phenomena and their truthfulness, the error of the mentioned view can be well shown. Also, by emphasizing human free will in choosing a source of knowledge, making mistake by God will be eliminated.also not matching the reality of all dreams compromised the certaintyof deams

The word “Qaem”(The Riser) is one of the most frequent words that is reflected in the Mahdavi traditions. In the periods after the eleven Imams, it can only be applied to the Imam of the Time (A.S). Ahmad Basri movement tries to apply this word mentioned in the traditions to him. With reference to some similar and dissimilar traditions and interpretations, they have tried to prepare the ground for the placement of Ahmad Basri instead of Imam Mahdi (A.S) by creating teachings such as “the first Qaem”, and “the Qaem before the Appearance”, in a way that they consider a huge volume of traditions specific to Imam Mahdi (A.S) to be in honor of him. The following paper, written with a descriptive-analytic method, has criticized the documents of this movement. The reference to weak traditions, the cuts in the traditions, the contradiction of their reasons with the accepted principles are some of the methodical criticisms of them. Most importantly, in the determination of the example, they have only claimed the recognition of the example and applied it to Ahmad Basri, which is a kind of fallacy of irrelevant reason.

Throughout history, the great idea of Mahdism has always been attacked by the deviant and false movements. Some of them have created a ground to mispresent themselves as the promised Mahdi (A.S) by presenting teachings such as “the first Mahdi” and “Mahdi before appearance”, and “the severalty of Mahdi(s) to the extent that they have confiscated the functions of the Appearance era and Imam Mahdi in their own name. Seyyed Muhammad ibn Fallah, the founder of the Musha'sha'iyyah sect, and Ahmad Ismail Basri, the founder of Yamani group, are among the claimants who have sought to confiscate the Mahdism teachings in their own favor by claiming the severalty of Mahdi(s) and introducing themselves as the first Mahdi.
The following article, organized in a descriptive-analytic-critical manner, has investigated the documents these two sects have presented while explaining the viewpoint of these two sects and their background. The misunderstanding of the word “Mahdi”, the use of fake narrations and invalid texts such as “al-Hedayat al-Kobra”, and “al-Fitan ibn Hemmad”, and the use of unreasonable interpretations are amongst the most important proofs of their falsity.

One of the problems constantly faced by the Muslim community is with abuse of the signs of Appearance of Saviour, pure faking or making up for them. The study of history can indicate a large amount of false evidence and claimants. Due to the large volume of false cases which only become more apparent over time, we should keep alert not to fall for them who make up signs of the emergence but are in fact opportunists who seek to achieve their interests and greed. In this article the author has tried to mention numerous cases of false evidence of this.

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.

This article is an attempt to study and answer the question how the Yamani mentioned in the traditions is described and what are the similarities and differences between the traditions of the two schools in regard of the Yamani. This research which is a library research discusses the most important questions of the traditions comparatively and gives a clear picture of the Yamani and concludes that the traditions of the two schools concerning Yamani are in some cases similar، such as the name of the Yamani، the inevitability of the rising، the guidance of the banner of the Yamani، the place of the uprising، the actions and the conquests of the Yamani. However، the content of the traditions of the two schools، the time of the uprising، the ending of the person of the Yamani and his movement are different.

The aim of this paper is examining some of the reasons based on the Hadith that one of the people who made claims to be the successor for lifesaviour, named Ahmad – bin Ismail Basari. This person introduced himself as the one of the grandsons of Imam Asr (Contemporary Imam Mahdi) and he claimed that he is the person who makes the world suitable for the arrival of Imam Mahdi and he will receive the government and Caliphate after Imam Mahdi. He has tried to prove his claim by exploiting the traditions quoted from the innocent Imams. And also, his followers claim that all his remarks and his reasons are derived from the divine science and criticizing or questioning them is impossible. A thorough analysis of the reasons that have been explained by him, shows that this person had the intention to deceive his addressees by resorting to the unauthentic Hadith, and using unscientific resources, cutting the Hadith into pieces, distorting the meaning of and justification for them. Two thing made us to criticize some of his reasons based the Hadith, after introducing this person and his method of advertising. The first one is that this movement is new in Iran and the second one is that we felt the need to scientifically examine and analyze in such a way that has been derived from the valid resources. The method of this paper is descriptive and analytic and we have found the false claims of this man against the Imams and using the illiteracy of his followers in the field of traditions quoted from Imams. And also it has been tried to prove the invalidity of his claims by analyzing some of the reasons that have been claimed and by paying attention to this fact that the recommended (by prophet) and the successor of Imam Mahdi must have the knowledge and chastity.

Ahmad Bin Ismail, also known as Ahmad Hassan, has made one of the recent assertion that he is the Imam that need to be obeyed, Moftarazo-al taah, deputy of Imam Mahdi and the Imam Mahdi himself, being from Yemen (the Yamani sign) and his grandson. This has made a reputation for him and and has attracted others around and along. He and his supporters have adhered to certain traditions channels in trying to prove their claims. This paper is an attempt to summarize some of the evidence in criticism of his claims and then remind us of its latent errors. Fractioning the narrative, providing a distorted view of the Shiite scholars, an inability to understand the true meaning of the Hadith, citing from the aberrant narrations, citing from the secondary sources, sufficing to the surface level of narratives, referring (only) to the narratives of Ahlu- al Sunnah, omitting the opposing narratives in his citations, entertaining some internal and external conflicts all copmose a number of the criticisms that can be used for rejecting his outlined documentations.

the colonialism takes benefits from different ways for its dominance over the Islamic countries. Sometimes with its physical presence and sometimes with misusing the beliefs of the people of the very country; for example, in Iraq, the colonialism, took benefits from the people’s belief in Mahdaviyyat. And made false Yamani by bringing in a person called Ahmad al-Hasan. In this article, after having an investigation on traditions about Yamani and after reviewing the claims and the beliefs of Ahmad al-Hasan; we have shown the contradictions in his claims and beliefs with the traditions. And the basic faults in this movement are given. At the end, based on the traditions, the best way to the felicity is introduced by referring to the divine sage.

This paper studies the crucial period following Imam Askari's martyrdom, which left the Imamiyya in conflict and divided them into several subsects.The study of these subdivisions will give some idea of the difficulties faced by the agents, the personal representatives of the twel fth Imam in giving the ultimate recognition to succession to Imam Askari in accordance with twelver belief and providing the astute leadership demanded of them in those unfavorable circumstances.During this time the role of the twelfth Imam was defined in terms of his being al-Qajm, Sahib- al-amr, al-hujja, and above all, al-Mahdi of the umma. The prolonged occultation of the twelfth Imam had given rise to the most critical period in the lives of his deputies, who were confronted with criticisms from within as well as without. The justification for the Ghayba of the twelfth Imam was going to occupy the intellectual effort of the Imamites during the years following the Imam's disappearance.