مهدویت

This article, based on the hypothesis that body language, as a communicative technique, has a profound impact on transmitting religious and educational concepts, analyzes the application and role of body language as an effective tool for expressing and transmitting the teachings of Mahdism by the infallibles(A.S.). In response to the question, "How are the uses of body language by the infallibles (A.S.) when speaking about Imam Mahdi(A.S.) analyzed?", this study, using an analytical-descriptive approach, examines and analyzes non-verbal behaviors related to Mahdism, based on religious sources and the conduct of the infallible Imams(A.S.). The findings of this research indicate that body language, as a powerful medium, plays a role in transmitting messages related to Imam Mahdi (A.S.). Non-verbal movements, such as facial expressions, eye movements, and hand gestures, in addition to enhancing emotional and spiritual aspects, can deepen followers' understanding of Mahdism and help institutionalize the teachings related to non-verbal communication from the infallibles(A.S.)

The words in the Holy Qur'an have been revealed to the Prophet with perfect eloquence and precision, and no one throughout history has been able to bring a book similar to the Qur'an, as Allah challenges others to do so in the Qur'an itself. A careful examination of the words of the Qur'an and their placement opens a bright horizon for thinkers in every era. One of the best methods for a correct understanding of the verses is to pay attention to their vocabulary. Among the words that have not received sufficient attention is the phrase "إلی‏ یوم القیامه" (until the Day of Judgment). While this phrase is clear in meaning, when placed alongside other sentences, it generates new meanings that challenge some of the commentators' hypotheses. Many commentators, when interpreting verses like 14 and 64 of Surah Al-Ma'idah, have focused on the literal meaning of the word and considered the Day of Judgment as the major Day of Resurrection, using these verses as evidence for the existence of religions during the era of the appearance of Imam Mahdi(A.S.). However, many other commentators have interpreted the verse differently and extended it to a broader timeframe. Analyzing the meaning of this word, its placement within the verse, and the interpretive differences among commentators is one of the innovations of this article, which aims to present a new perspective in the interpretation of these verses

Some Muslim neo-thinkers have denied the doctrine of “Mahdawiyya” by claiming that there is no mention of Mahdawiyya narrations in the two books entitled Ṣaḥīḥ, and have considered it to be derived from the Shi‘a doctrines. To examine this claim, the book Moslem’s Ṣaḥīḥ from the Sunnite sources and the book Kamāluddīn from the Shi‘a sources were selected, and the apocalyptic narrations related to the two components of “the Savior” and “the Anti-Savior” (Dajjāl) were examined using the content analysis method. Based on this analysis, it was found that Kamāluddīn mentioned the characteristics of the Savior’s reign in more details, with a frequency of 236 topics (15 percent of topics). In Moslem’s Ṣaḥīḥ, 53 topics (14 percent of topics) are related to the period of the Savior’s reign, and many of its topics are shared with those of Kamāluddīn. Besides, the topic of Dajjāl is widely used in Moslem’s Ṣaḥīḥ and accounts for 33 percent of the apocalyptic topics of that book. However, this topic is not given much attention in Kamāluddīn and constitutes only 5 percent of the topics. It was also found that the name of Imam Mahdi has not been mentioned in the narrations of Moslem’s Ṣaḥīḥ, but comparing the characteristics of the Caliph of the End Times in Moslem’s Ṣaḥīḥ with the narrations of Kamāluddīn and other reliable and consistent narrations of the Sunnite sources indicates that the Caliph in question is the very Imam Mahdi. Therefore, we may well claim that in Moslem’s Ṣaḥīḥ, the topic of Mahdawiyya and many of its aspects are considered, but they are not classified under a specific title.

In the doctrine of Mahdism, which is a religious doctrine and belief centered on the Mahdist culture, should the characteristics of spirituality be addressed with a rational perspective in discussions of Mahdism? Because spirituality should be formed on a scientific and reasonable basis, and the valuation of human behavior, as well as faith and belief, will only bring happiness and peace if its foundation is formed by certain rational and scientific principles. Therefore, this article, using a library method, seeks to explain spirituality based on reason in detail, as well as the relationship between spirituality and rationality and the characteristics of rational spirituality in the doctrine of Mahdism. And while referring to the perfection of reason as the most important achievement of the era of revelation, it ultimately comes to the explanation that rational spirituality, which is always in the light of the guidance of revelation; It is in accordance with human nature, in accordance with the Muhammadan law, in accordance with monotheistic ethics and moderation. As a result, rational spirituality based on the doctrine of Mahdism, with the connection of rationality and spirituality arising from the text of the law, will lead us to a humanistic, not a anthropocentric, life of goodness, with unique characteristics.

In today's new world, the media is considered a powerful tool to achieve global goals. The image media that can convey the message to the viewer is more considered and used. And since Western countries have more media power, for several years they have been working on topics such as the end of the world, the war of nations, and anti-Mahdism in the subjects of Hollywood films that have many audiences from all over the world. that the purpose of these media activities cannot be anything other than domination and super power to show themselves to the world. Undoubtedly, Hollywood has made a lot of effort in distorting the idealism.By using its technical and content attractions, Hollywood plays an important role in establishing and embedding western culture and ideology, including the theme of "the end of the world", and tries to use the elements of imagination, excitement and surprise in Hollywood cinema. Accept that the future of the world will be as they picture it. .In this upcoming research, we will make references to the effects, functions and goals of the Western media against the beliefs of Mahdism. In this research, the author has tried to use library and audio-visual sources and the descriptive-analytical method to discuss the role of cinema and especially the media, the center of Hollywood filmmaking in the United States, and to discuss the role of these media about saviorism. .

Despite the geographical limitation of Ibn Abi Umayr’s scholarly activity to Baghdad and Kufa, his hadith heritage—specifically the case study of narrations on Mahdism and occultation—spread to distant regions with remarkable speed and frequency shortly after his death. This observation, in light of two prevailing assumptions (the notion that the doctrine of occultation was imported by the Waqifis and the absence of explicit occultation texts in the works of Imami scholars during the era of the Imams’ presence (ʿaṣr al-ḥuḍūr)), necessitates a meticulous examination of the transmission trajectory of his Mahdist legacy to assess its historical authenticity. Key factors behind the widespread dissemination of his heritage include: the travels of some of his most prominent disciples to Qom, Nishapur, Transoxiana, and Basra; the significant role of Qom’s scholarly elites among the second generation of his students; and the pivotal journeys of al-Saduq in preserving and transmitting this legacy. While the available data on this extensive transmission occasionally encounters ambiguous links in the chains of narration (asānīd), firstly, these ambiguities are few; secondly, they are explicable; and thirdly, the most critical missing link is supported by a considerable proportion of other chains of transmission (asānīd). This analysis of how Ibn Abi Umayr’s Mahdist legacy was transmitted not only clarifies the authenticity of this heritage and addresses existing and potential doubts but also maps a significant portion of the history of Mahdist hadith from the 2nd to the 4th centuries (AH).

The Messenger of God, may God bless him and grant him peace, was the first promoter of the idea of Mahdism in the Islamic society. The Ahl al-Bayt of the Prophet, peace be upon him, also made great efforts to promote this idea. The more the people distanced themselves from the Prophetic and Alavi rule, the more cruelty and crimes they faced from the caliphs, and this prompted them to look for a savior to get rid of pressure and suffocation. Mukhtar's fight against Umayyad Umayyad tyranny and the context of Muhammad ibn Hanafiyah's Mahdism plan led to the formation of the Kisani sect. In contrast to them, the Umayyads also claimed Mahdism for some caliphs in order to legitimize themselves. The Alawites and the Umayyads sought to make their Mahdism believable by applying the attributes of Mahdi (PBUH) to their leaders.In such an atmosphere, Imam Baqir (peace be upon him) narrated the details of the attributes of Mahdi (a.s.), in order to better identify him and enlighten public opinion. In order to correctly understand the historical environment and why the narrations were issued, it is necessary to carry out typology and historical context.This study first classified the traditions of Mahdavi's attributes into three categories: personal, physical and personality. And then, while reporting on the historical context of these hadiths in the era of Imam Baqir, peace be upon him, he discussed the reasons for issuing the hadiths

This study is organized with the aim of exploring the most important necessities of civilizational reading of the Mahdist doctrine. This research has based the explanatory-analytical method in content processing, and in terms of the achievement or result of the research, it is of a developmental-applied type and in terms of the type of data used, it is qualitative research. The method of collecting information is of a library type and description has been used in the exploration. The most important necessities of a civilizational approach to the Mahdist doctrine in the three areas of "theoretical", "applied" and "strategic" necessities are the form of evaluation and review. Of course, it should not be overlooked that the existing necessities are not in the same order of importance. Some necessities are contextual and others are temporal. The results of the analysis and synthesis of the collected data show that “the requirements for the formation of a new Islamic civilization”, “confronting secular ideas in the civilizational explanation of the Mahdism doctrine”, and “the role of this doctrine in creating a civilizational roadmap and civilizational identity” are among the most important necessities of a civilizational approach to the Mahdism doctrine.

Today, the Islamic Republic, by violating the rules governing the material political systems of the world, has revived the discourse of religion in the individual and social arenas and presented its latent capacities to the world. According to the statement of the Supreme Leader of the Revolution, the Islamic Republic must turn to effective system-building in the world on the path of creating a new Islamic civilization. As a rule, in every civilizational system, there are competing discourses, without recognizing which, it will not be possible to create the target civilization. This necessity has forced the author in this work to turn to the Mahdavi’s system-building topology in confronting competing discourses in the process of changing the new world order with a descriptive-analytical method, and has finally reached the following conclusion; Since the Islamic Republic was established with the finality of emergence, only the discourse of centralizing the Imam of the Age and returning to the Imamate system can transform the Islamic Republic into a civilization-building and central system. This discourse is free from the challenges of competing discourses, which include the discourse of Western civilization, reverse engineering of this civilization, and the return to traditional life, and has the ability to create a system based on pure religion in the global arena as an active and decisive system in the global arena, the result of which is the creation of an active role for the revolutionary discourse in the new world order, which over time will lead to levels of Mahdist macro-culture and provide the basis for a general tendency and acceptance of the promised revolution

The creation of a Mahdavi world government primarily requires the education and upbringing of the Mahdavi generation and is in line with the ideals of the Mahdavi society. The Supreme Leader, as the guardian of the Muslims of the world, has listed the characteristics and requirements of the desired Mahdavi society in numerous speeches. Accordingly, his speeches can be considered a valuable source in explaining the components of the Mahdavi society. The present study was conducted with the aim of designing a desirable educational model for the Mahdavi society based on the statements of the leader, using the content analysis method. The statistical population of the study included the speeches of the Supreme Leader on Mahdism, and the findings were analyzed using the maxqda 2020 software and the educational model was extracted. In the aforementioned model, six educational methods have been obtained, including (modeling, thinking, meditation and cultivation, study and research, evangelization and reminder), each of which has constructive and secondary themes. The findings from the model indicate that the education of the Mahdavi community is important in two dimensions, individual and social; therefore, the first step is self-development, which includes four methods (modeling, study and research, meditation and cultivation, and thinking), and the second step is concerned with social dimensions, which is dependent on two other educational methods (evangelization and reminder).Keywords: Mahdism, Education, Mahdavi Community, Supreme Leader

The method of flow science of the deviant streams of Mahdavit has discussed about the flow science method in the position of presenting a model. One of the objective realities of society is the existence of deviant currents in the field of Mahdism, which must be studied. This article aims to present the method as a study model, it helps the flow scientist in flow detection and flow science. According to this model; The stream scientist will get to know the hidden layers of the causes and the process of the effects and will have an accurate evaluation of the stream. The model presented in this research; Using the method of layered analysis of causes and using the method of impact analysis, it is a research trend in the future. This method gives the researcher the ability to design questions from different angles and after finding answers to the questions, make the final evaluation. The main pillars in the methodology of flow science are: flow detection, evaluation of the general flow direction, cause detection with three approaches: the causes of emergence, expansion and tendency, the research process with two stages of flow process analysis and analysis of the impact on the process.

Pathology is a study that aims to identify and treat disorders and injuries. Insightful and epistemological pathology of Mahdism culture and expectation is to know the factors that create and lay the ground for pests and damages that may occur in the insight and epistemology layer of Mahdism culture. It is assumed that the doctrine of Mahdism has a role and function in different levels of insight, value, normative, behavioral and symbolic culture. In order to protect the culture of Mahdism, it is necessary from the damages that may be caused to different layers of the culture; be discussed In this research, it was done with a qualitative approach and with a descriptive-analytical method, and the problem of this research is to identify and introduce the damage of vision of Mahdavi culture and to this main question: "The most important damage of insight and knowledge that is noticed in the culture of Mahdavi and expectations; Which? It has been answered and the conclusion has been reached that: showing the teaching of Mahdism weakly and taking a superficial view of it, negative perception of expectation, etc. is one of the most important damages of insight and knowledge that the culture of Mahdism and expectation may suffer. The analysis of the mentioned cases is one of the most important findings and innovations of this article.

Uncertain beliefs and thoughts in the atmosphere of Mahdism, which is full of social relations with the category of Mahdism, need to be assessed and can be investigated in two formats: matching with reality and explaining the facts. Uncertain beliefs or concepts in Mahdism have the ability to be studied in three basic axes These are: 1- Conformity of the image with reality and truth 2- Possibility of induction of truth in history 3- Consequence measurement and impressions. The study of these three axes requires a distinctive method to distinguish the conceptuality of the subject from the certainty of the doctrine. This method is carried out in six stages, which include: 1- Ideation 2- Gathering sources 3- Evaluation of sources 4- Evaluation of text 5- Content analysis 6- Consequence measurement and the sum of the six stages is the answer to how to study. The history of images are placed in Mahdavitism. Using the method of studying the history of concepts, all propositions of a concept in Mahdism are studied in order to discover the origin of the concept, its impact from social conditions and forces, and its threatening consequences.

Young people have always played a fundamental, key and outstanding role in the reform movements of divine prophets. This role is due to the depth and scope of the global uprising of the promised Mahdi? It has been emphasized in various fields. With the special characteristics of youth, they will be very effective in realizing that divine ideal. From seeking change to benefiting from all one's ability to advance one's goals, and from being a leader to benefiting from all one's knowledge capacities, and from preserving Islamic ethics to adhering to human values, all these roles contribute to the organization and promotion of the uprising of Imam Mahdi? and the realization of Mahdavi ideals, they help a lot. Undoubtedly, among the aforementioned roles, one of these characteristics of the youth has a major impact on the victory of Imam Mahdi's uprising. It is characterized by their desire for change in various fields of value. Youth transformation means creating a transformation in the belief, thought and behavior of the youth. This transformation can happen individually or socially. In the uprising of Imam Mahdi (a.s.), the reformation of the youth - as a large part of his companions - is of special importance on both levels.

The historical position of the Islamic Revolution, in order to lay the groundwork for the emergence of the last divine proof, is on the threshold of a civilizational rise and demands civilization. Therefore, in order to achieve the new Islamic civilization, it is necessary to bring its main assets to the field in front of its competitors and explore and examine their capacities. The doctrine of Mahdism, as one of the supporting ideas of the Islamic revolution, with the components and indicators that Shia believe in, is considered one of the most important soft and ideological capitals that should be used to build a new Islamic civilization. And its capabilities for efficiency, authority and stability, which are among the important functions of civilization, should be known. The current research aims to produce theoretical literature and reflect the effectiveness of Mahdavi thought in the social direction, in a library way and with an analytical approach. Belief in Mahdi is mobilizing, commitment-creating, responsible, and has a positive effect on the attitude of society's people towards each other and the performance of social duties. In this attitude, ordinary dignity and authority are combined with a soft and spiritual aspect, comprehensive authority is displayed. Belief in the existence of Imam Asr It is the source of strength and hope of the followers for great social movements, and the feeling of support gives a person a sense of power and authority. The category of waiting has become a source of hope and desire and a desire to help and accompany those who are waiting, saving them from emptiness and aimlessness and bringing them to stability and stability.

The Iranian Islamic Revolution is one of the greatest events of the present century, which was achieved victory with the authoritative leadership of Imam Khomeini (RA) and the unique support of the people with him, and was able to achieve victory despite numerous crises in the light of the ideas of the Imams of the revolution, which are rooted in the teachings of pure Islam. Mohammadi had great achievements at the domestic and international level, among these important achievements are the achievements he has achieved in the field of Mahdism. Therefore, this research aims to explain the achievements of the Islamic Revolution in the field of Mahdism with a descriptive-analytical method and through a library, seeks to answer this basic question: What are the Mahdavi achievements of the Islamic Revolution in the view of the Imams of the Revolution? Following the answer to this question, after searching the points of view of the Imams of the revolution, it was concluded that the Mahdavi achievements of the Islamic Revolution, which are cultural, religious and international, include: increasing Mahdavi programs and places, increasing hope in society, education Mahdavi missionaries, change of attitude in Mahdavi teachings, awakening and raising awareness of the world's Shiites.

During the first four centuries of Hijri, the doctrine of Mahdism has gone through some developments in the Ismaili sect. For some pre-Fatimid Ismailis, Ismail was known as the promised Mahdi; Although the majority of Ismailis believed in the Mahdism of Muhammad bin Ismail. According to the early Ismailis, after the Mahdi, he is no longer an imam, and he will establish the Day of Resurrection after ending the physical world.With the rise of the Fatimids, Obaidullah Mahdi, the first Fatimid caliph, introduced his Mahdism with religious reforms and gave his son the title of Qaim. Moez, the fourth Fatimid caliph, with the aim of attracting the Qarmatians in the east of the Islamic world, proposed and pursued the idea of ​​a limited return to the Mahdism of Muhammad bin Ismail with some changes.In general, the doctrine of Mahdism during the first Ismailian period had stronger religious dimensions and was less politically abused, which can be explained in the light of their lack of significant political authority. But the Fatimids, like Kisaniyyah, used this religious doctrine from the very beginning of their rule to legitimize their movement and, if necessary, modified it according to their policies from both theoretical and practical aspects.

Islamic civilization is based on Sharia law and all its components are similar; Religion, ethics, science and justice are in accordance with the Holy Qur'an and the Sunnah of the Messenger of Allah and the Shia imams, and it is monotheistic in general. On the other hand, Mahdism is one of the concepts that has always been a way to escape from tyranny and oppression and to realize social justice throughout the history of Islam and many centuries. Therefore, adopting such an approach to the concept of Mahdism is effective in the coherence of the Islamic Revolution and the formation of the great Islamic civilization. Therefore, the purpose of this research is to answer the question of how Mahdism can play a role in the realization of Islamic civilization? Therefore, in this article, an attempt is made to describe and analyze the different dimensions and angles of this issue by using the library research method. The findings show that Mahdism is the ultimate goal and the main goal of the Islamic Revolution of Iran, but to achieve it and the emergence and preservation of Islamic civilization, issues such as continuous attention to the teachings and thoughts of Mahdism, Jihad explanation for guidance The people and the foundation of the emergence is a central expectation in the Islamic lifestyle at all levels, as well as the education of pious and learned people, so that in this way, the obstacles are removed and the society moves towards progress and excellence.

In the absence of divine authority, the responsibility of leading the society has been placed on the shoulders of religious scholars. Islamic thinker play a unique role in this situation. During the time of Prophet Yunus, when the Prophet of God went out from among the people, (era of absence), the scholar of the people of Yunus, whose name was Rubil, assumed the task of guiding the people and completed it. This research uses a library method in collecting materials and a descriptive-analytical method in data processing in order to analyze this story and determine the role of the Islamic thinker in the absence of God's authority, and it has come to the conclusion that Rubil took several important actions during the absence of Yunus: Being in the community, performing the role of guidance, calling God's servants to God and not to themselves, feeling duty, acting on time in the form of fire at will, reconciling people with the spirituality of God and the guardian of God, and creating the basis for accepting the presence of the innocent, these series of actions Rubil, as a scholar of the tribe of Yunus, has the ability to set an example for religious scholars during the absence of Imam Mahdi(Pbuh).