فصلنامه مشرق موعود
پیاپی 41 (بهار 1396)

Messianic idea is the light in the way of Shia during the time of Absence. In addition, the explanation of the idea by the Prophet and the Imams is dependent upon the social conditions and problems they have been facing during their own period. Finding the components of the plan in each of innocent Imam’s words can be not only enlightening but also contributing to shed light on conditions and on contemporary problems and outline The Imams thinking’s about the occultation.
This study aims to place the words of messianic ideas that have been remained and addressed by each of the Immaculate Imams. Content analysis of these sentences according to the terms of their issuance and also their thematic categories can show what Imam specified for each mission and for his period. Each Imam for his period specified a general plan for the conduct of the followers in the Absence Period. Overall, a picture of his plan for dealing with social conditions and problems of each period and also the outline of the Age of Absence are indicated. The findings in the life and words of Imam Mahdi suggests that one of the important issues he emphasized has been the higher-order concepts in the events of his messianic concepts of education; In particular concepts and judgments that need explaining while he is in absence and thus the greater emphasis is on time management of the followers for the emergence of Mahdi, how to deal with major claimants in his absence, the assignment of properties of Imam in occultation, how to deal with new lawyers who claim a relationship with him and the breakdown during the minor occultation, the public expression of the Imamate and Mahdaviyyat according to specific conditions and questions of Absence.

According to Ahlul Bayt accounts, the conflicts preceding and fall of the Bany-Abbas is expressed in the ranks of some of the signs of emergence, such as riots Sufyany.
In the analysis of these traditions, the probability is raised that this may not be the case. In this article, through a descriptive and analytical style, traditions of Ahlul Bayt explain how this relationship has been studied through six possiblities:1. Incorrect comparison between Bani Folan (the sons of anonymous) and the Bany-Abbas; 2. Falsifying the accounts; 3. Returning the government on the eve of the emergence to the Bany-Abbas; 4. The possibility on the Bada on this subject; 5. Pointing the narratives to a similar group as of Bany-Abbas, not the very Bany-Abbas; 6. The emergence of confusion between the signs and symptoms of emergence of the Saviour, detached from its threshold. Finally among the possibilities mentioned, it is stated that the probability of the latter is confirmed with evidence.
The atmosphere of the Shia and the serious waiting of the Shiite for emergence at that period of time reflects the fact that the differences and the fall Bany-Abbas, including news about the future Imams is in the coincidence with other news such as riots Sufyan, which has created the impression for some that the two events occur at a simultaneous time; while this is not proven.

Studying the language of religion is one of the most important research fields of philosophy of religion, with questions about religious teachings and texts that represent those teachings are present. In this article, two questions discussed showed signs of religious language in statements, taken into consideration: 1. Does statements showing the signs of emergence significant or not? 2. Does statements showing the signs of emergence have linguistic, semantic, cognitive and non-cognitive meanings?
In response to the first question, statements showing the signs of emergence have been shown significant, and in response to the second question, statements showing the signs of emergence have been interpreted as cognitive.

Malahem and Fitan is a source along with the narratives in the book of Assemblies, in which there are a series of narratives about the events of the apocalypse, which appears to indicate that the Imam of the time has certain purposes and aims and his aims are forwarded with sword and the killing will wide ensue. Of these traditions have been different perceptions; Some apparently believe in the tradition and appealed to widespread killings by Imam; And others rejected this view and consider the implications of these traditions are unfinished.
In this article, through content analysis, to review these kinds of Islamic traditions and an understanding of the narrative is tried to be achieved through jurisprudential-scientific criteria. Firstly, there is no proper documentation and issuance of these types of traditions and secondly, the appearance of these traditions from different directions with its reason is in conflict. So, even on the assumption of accepting the narrative, its appearance cannot be bound.

The belief in Messiah, as an idea and the issues around it, is one of the most important considerations for the Jews. Jews look up to it, like their other teachings, within the framework of cultural traits, social and religious rituals. Jewish Messianism, has made their long-term suffering throughout history tolerable.
The term has been mentioned in their sacred writings of Jews about the Promised Saviour and the Jewish community have always put at heart with the word "Messiah" as a saviour. This term, the word "Messiah" is taken from Hebrew, which means "anointed". Although the Messiah is a title for the old king of ‘Sons of Israel’; after the time period, the ideal Jewish king has also been called this way.
‘Tanakh’ is the Christians as the Old Testament, and is described as the Jewish Bible. Along the Old Testament, a large collection called "Talmud" is also used in which many of the details of beliefs and doctrines of the Jewish have been taken from it. Among the Jewish religious texts, a major collection called "apocryphal" was considered an authoritative text for about three centuries.
This paper attempts to review themes and origins of the belief in Messiah among Jewish people in apocryphal book. The survey shows that apocryphal books have been influenced from the Old Testament on the belief in Messiah, and from multiple origins of this idea (belief in Messiah) in the Old Testament, the origins of the city of Jerusalem is more significant than others.

The expectation for the Promised based on forecasts of religious texts is present in all religions. Jews believers are also no exception. Tanakh (Jewish Bible), and the Talmud, promised the advent of the Kingdom of David with the conditions set forth on several grounds. Jewish philosophy and mysticism continues in this manner. Suffering, corruption and hardship, and the like happen before him and after the advent of the Messiah, the Jews return to Jerusalem and then form a government of justice and mercy in a Messianic way and all nations will be subject to him. Jews are still waiting for such Messiah. The idea is known as Religious Zionism. However, the nationalists, the Jewish nationalists, sought to create a Jewish state before the advent of Messiah, the idea that is called the Jewish Political Zionism, which is under the influence of Christian Zionism. They received help from Christian Zionists, when Jewish state of Israel was established. Herzl connection with Herkel is significant in this regard. This article reviews these cases with Jews in Palestine and concludes that the current government is far from the Messianic government promised in the Torah and Talmud, and this government is closer to the ideas of religious Christian Zionism than the teachings of Torah and Talmud.

This paper intends to re-define the "signs" and "conditions" of emergence and attempts to separate the boundaries of those two definitions, parameters and criteria to identify the signs of the emergence from the narratives. The key issue here is to define the quality of the relationship between the emergence of symptoms, such as "discovery" and relationship quality of the conditions of emergence, such as "causality". Therefore, it is important to recognize that the relationship between that the reason can understand; Thus, if the relationship is such as discovery, symbols and if such causation is recognized, this condition will be provided.

Speaking about the final destiny of mankind is the most common factor among the Abrahamic religions, particularly Islam and Christianity. The accounts of each of the religions, apart from the degree of similarity or difference, is mostly focused on two characters, the Messiah and the Mahdi. Messiah is based on Christianity. The return of Christ in Christian apocalyptic approach is when there is a profound ethical and spiritual decline and chaos encompassing in the system of nature. Predictions in the Islamic tradition, is also inclusive as a combination of deep moral degradation and natural disasters are signs of the coming apocalypse mentioned. Despite such similarities in the two religions prophetic literature, three theories of "Sameness", "Difference" and "Agreement" about the Mahdi and Messiah are formed among the followers of Islam and Christianity. They are rooted in different understandings of the apocalyptic. Using the comparative method and content analysis, this paper is set to explore theoretical and measured approaches according to their agreement with the apocalyptic literature of Islam and Christianity. The findings of this study show that despite some Western contemporary writers, two views considering either the total sameness or difference lack sufficient certainty and strength to resist the theory of Agreement.

Language of religion is of the most demanding issues in philosophy of religion and theological discussions in this regard. Statements by researchers in language, religion, theology and theological are of two types, the general and the specific. The general account holds that these statements are general to theological and kalam issues and includes all religious texts. Meanwhile the specific accounts, is the language that only concerns the names and attributes of God and that those God’s attributes which are similar to human. In both approaches, perspectives and different findings from the past to the present period can be found in the thoughts of theologians and the kalam religious scholars and philosophers of religion. Considering all this language as the symbolic representation is one of the main theological propositions, and one of those views. According to this first approach, the issue of Mahdaviyyat and Muslim religious texts with messianic teachings and apocalypse, especially the symptoms of emergence can be considered as a field inside the language of religion. In this paper, with a descriptive and analytical approach, we are seeking a response to this question, that by accepting the latter view, what interpretations we can get from statements related to the symptoms of emergence of Mahdi? Are they just symbolic or non-symbolic? And if they are realistic and for our knowledge, are they by no means symbolic or considered so? And if so, what kind of symbol is concerned here? The icon and the symbol which is now defined in the philosophy of religion and among Western thinkers, or another alternative model can be the case?

Babbi movement that arose in the first quarter of the thirteenth century AH in Iran, on the basis of the claim that was the emergence of Babb as the Imam of the Time - Mahdi. Bahai traditions that verify and prove the appearance of it gathered in collections. The book "Faraed" by A. Gulpaigani is considered as one of their references. This paper is using a descriptive-analytic method to predict the appearance of Mahdi and adherence to the Bahai faith traditions where the claim is investigated. Detailed findings of the analysis, unveils the indicators of the Bahai deception in the abuse of prophecy narratives related to emergence. This includes matching characteristics that can be false, deceptive, pretentious, populist, and also inconsistent with the knowledge and the principles mentioned in the discussion.

Faith in the incident " Ashrat El Saa’h " is the most important issues of religion and the pillars and principles of the Muslim faith. This event, contrary to conventional thinking, is not limited to a certain time period (Judgment Day), but based on the Quran and hadith as another example for this event is expected to emerge during the period of holding.
Allah in the Quran, through many verses in the way of either above meanings a state of " Ashrat El Saa’h " and gave explanation of both dedicated features. One of these features is the very thing called " Ashrat El Saa’h " or the "signs of approaching the reappearance of saviour" that in the eighteenth verse of Surah Muhammad, which sets the conditions for emergence of a saviour and advent of an ideal time. These signs to cite Quranic verses and traditions, reflect the events that occur before the first instance of ad hoc Ashrat El Saa’h, the period of holding the advent of Imam.
In this paper, alluding to the meaning of the word "Ashrat" and a brief account of interpreter's views on the interpretation of " Ashrat El Saa’h ", three issues will be discussed: 1. The term " Ashrat El Saa’h " or what is true instances of it in the Quran? 2. The examples of the " Ashrat El Saa’h " in the eighteenth verse of Surah Mohammad - to what point in the future it is concerned? 3. The reason why the " Ashrat El Saa’h " is explained in the verses and the hadiths it mean?

According to Islamic texts and the teachings and forecasts, Imam Mahdi and his appearance coincides with the return of the Jesus Christ. According to hadiths of Ahlul bait and commentator's views, two verses in the Quran are related with the advent of Imam Mahdi and the descent of Jesus, son of Maryam (peace be upon her) and the two are related work. So, the revelation of Christ in the era of Hazrat Imam Mahdi to help are final and took out both of Ashrat and there is no opposition between the Mahdi and Messiah, but in either way agree, and the work will be completed. In this paper, by referring to authentic Islamic sources and studies on Mahdaviyyat a descriptive study investigated status and quality of interaction promised to the Muslim world, Imam Mahdi, through Messiah of Christianity, Jesus. Jesus descends from heaven at the time of reappearance of Imam Mahdi and pledges allegiance to Imam Mahdi and helps and keeps companionship with him and combats historical biases and distortions of Christianity and brings Christ and His followers in prayer, following Imam Mahdi and guides Christians toward Islam and fight the enemies of Imam Mahdi. This is, by far a positive interaction and cooperative account of Christ and Mahdi relationship.

One of the Islamic teachings which is important is the belief in Imam Mahdi comes at the end of history. With the advent of the Mahdi, Islam and the other religions are already spread throughout the world in the dominant flora. In this regard, the quality of interaction between Islam and other religions and global governance in the era of Imam Mahdi is an important consideration from different aspects. Hence, we need fundamental research, because according to Islamic learnings on the one hand, enmity and hatred till the Day of Resurrection between Judaism and Christianity in their extreme form will exist in the world. This is implied by the existence of some verses of Holy Quran. On the other hand, the question arises that in Imam Mahdi’s global government, are all religions present and still alive? And in case of existence, how does their social and political interaction with one another and with religion of Islam and the rule of Imam Mahdi would be?
Summed and expressed at the end of the paper, there is a resolution for the conflict between these two categories of reasons and the policy of Imam Mahdi will be explained and his interaction with Jews and Christians are also the subject of the paper.

For some religions, mass destruction and extensive killing is predicted as a precursor of the coming of promised Savior. The advent of such events is predicted in different parts of the Bible, especially Revelations and in the New Testament. Catholics and Orthodox are among the sects of Christianity that have a spiritual and non-literal interpretation of such predictions and openly disagree with mass destruction and killing. However, some protestant groups such as Puritans have an objective and literal interpretation of these predictions. They believe the massive destruction and suffering is inevitable and disagree with the attempts for global peace as futile and have considered such events as a part of the divine plan for the provision of the return of Christ. This paper uses an analytical method, to review and assess the above issue. And found out that most previous studies show that although the occurrence of mass destruction before the Messiah is reported in the Bible, the idea that the preparation of this battle might be a task of individual or group assignment is not compatible with Bible passages.