فصلنامه مشرق موعود
پیاپی 59 (پاییز 1400)

In verse 54 of Surah Ma'idah, God Almighty warns the believers of the time of the Prophet that if you turn your back on your religion, God will bring a people with outstanding characteristics in the future who will be help her religion. The commentators have offered different views on the meaning of the people mentioned in the verse, according to some of which the meaning is the people of Persia or Yemen. In this regard, there are several narrations from infallible leaders, according to whom the people of Persia and Yemen are meant to seek the help of the Imam Zaman (as). The following article, after reviewing the verse in question, analyzes the narrations that exist in this regard and also examines the views of the commentators in this regard. And it strengthens the possibility that the verse refers to a generation of Persians and Yemenis who will play a role in supporting the religion of God in the end times.

The present study was conducted to investigate and analyze the approach of the commentators of The fourth and fifth centuries AH on the subject of Mahdaviat In this research, the range of topics and the method of the commentator in designing Mahdavi topics among the commentators of the fourth and fifth centuries have been studied The fourth century was a century of flourishing science and knowledge in the Islamic world due to the relative freedom created for scholars, especially Shiites, as well as the increasing desire for knowledge among the Muslim ummah, and commentary books increased significantly According to the findings of the research on the interpretations of the two sects, in this century, Mahdavi discussions such as the conditions of the hour and the descent of Jesus (pbuh) have been widely used to prove the existence of Hazrat Mahdi (pbuh) and the signs of his reappearance, as well as the events after his reappearance and special characteristics of Hazrat Mahdi (pbuh). In addition to the subject of return, they are among the other topics that have been considered by the commentators in the interpretations of this period But in the fifth century, due to the Crusades and Shiite interpretations, there has been a sharp decline and, consequently, a wider range of subjects can be seen At first, the commentators interpreted the verses only with the method of narration, but gradually lexical, literary, intellectual, mystical and ijtihad methods were added to the interpretive methods, and some commentators also tried to use all the interpretive methods Mahdavi discourses have often been expressed by commentators who have had a narrative method of interpretation or have paid special attention to the narration in their interpretation.

The aim of this study was to investigate the effect of waiting culture education on improving the quality of life, hope and psychological well-being of students during the coronation period. The research method is quasi-experimental with pre-test-post-test design and control group. The statistical population of the study consisted of all students of Tehran Azad University (Electronic Unit and North Tehran). For this study, 60 female students were selected by available sampling method and then randomly divided into four groups of 15 people. The experimental groups were trained in the waiting culture and the control group did not receive any training. The instruments used in this study included questionnaires of hope, psychological well-being and quality of life. The results showed that waiting culture training led to a significant difference in the mean scores of the experimental groups in all three variables of quality of life, hope and psychological well-being. The above results indicate the need to pay attention to the culture of expectation in increasing the quality of life, hope and psychological well-being of students. It is suggested that the waiting culture be taught to students in the form of a workshop.

The period of minor absence is one of the most important periods in the history of Imami Shiism, which with the absence of the twelfth Imam (as) new problems arose for Shiites. Due to the special socio-political conditions in that period, it created many problems and astonished the Shiites. During this period, when the Shiites had reached their full extent, the absence of Imam Mahdi (as), which had been narrated many times before by the infallible saints(Prophet and Imams). However, with the beginning of the period of the Imamate of the Twelfth Imam (as) and the beginning of his secret practice in that period, the situation of the Imami Shiites gradually changed. Classification of Imam's behavior in this period in different ways such as organizing the institution of advocacy and determining the main and sub-persons of lawyers, dealing with exaggerators and claimants of advocacy, explaining the main strategy of Imamiyya to start the process of occultation, explaining Imamate and avoiding extremism. Around the position of Ahl al-Bayt, the claimants of the Imamate, including the Ja'far movement, etc., were dealt with so that the Imam's behavior in this period was so efficient that he was able to settle the unsettled situation of the Imami Shiites in the second half of his minor absence. With the great absence and the absolute absence of Imam Mahdi (pbuh) they can continue their survival until the days of reappearance.

One of the most important teachings of Mahdaviat is the signs of appearance, which are divided into two categories: Definite and indefinite. And the remarkable debate is whether Definite signs will necessarily occur based on definite promises as well as their temporal and spatial descriptions? Or it may not have happened and so-called bada(Emergence after stealth)  will occur in them? How can the existence of some opposing narrations(Hadithes), such as the narration(Hadith) of Qasim al-Jaafari, be analyzed? The purpose of this research is to prove that despite the opinion of some thinkers and experts who, according to Jafari's narration, bada is permissible in Definite signs, according to authentic verses and narrations, bada in these signs is not possible. And the opposing narrations either have the problem of authenticity or signification or are in opposition to the verses and narrations that are valid and should be left out. Of course, in terms of the time and place of occurrence of these symptoms in such a way that their symptoms are not a problem, bada may. The data collection in this article is library and the research is done in a descriptive-analytical manner on two issues: A: The study of bada in the definite signs of appearance. B: The study of bada at the time or place of these signs, the result is that bada is not possible in the definite signs and is possible in the temporal or spatial descriptions under certain conditions.

The present article seeks the semantics of "Shiite saviorism" and the role of "the meaning of divine supernatural life" in the knowledge of that concept.This research tries to answer the question of what is the role of the truth of the meaning of divine supernatural life in the concept of "Shiite saviorism" by analyzing the concepts and phenomenological view? In the present study, with the help of the three principles of "believing in the Imamate of the Promised Savior", "Believing in the principle of correct expectation of the advent of the Promised Savior" and "imagining the transcendent end of the advent of the Savior", the basic meaning of Shiite saviorism can be understood. In the sense that knowledge of the truth of Shiite saviorism cannot be realized without the help of the above three beliefs. But the bottom line is that each of these beliefs - independently - is inextricably linked to the meaning of one's life. That is, in Shiite thought, each of them has no nature without connection with the meaning of the divine supernatural life. In general, the purpose of this study is to contribute to the realization of a coherent military in the field of concepts focused on the idea of Mahdaviat. Also, a precise understanding of each of the Mahdavi concepts and their relation to other religious beliefs helps to overcome many of the challenges in the field of Mahdaviat. The result of the debate is that the concept of "Shiite saviorism" is incomprehensible without the "meaning of the divine supernatural life."

Social security in its common sense is limited to meeting material needs. Since, on the one hand, according to successive narrations, the Crimean government of the Promised Mehdi (pbuh) has been introduced as a just government, and on the other hand, in contemporary human thought, one of the pillars of social justice is social security in its current sense. The question is what is the meaning of social security in the Mahdavi government and what needs are it and can it be considered limited to its current meaning? The hypothesis of this research is that considering that the government of the Promised Savior (AS) is a government with the rule of the Holy Quran, all the solutions for justice, including social security, will have a Quranic approach and concept; Hence, this research seeks the Quranic concept of social security and its place in the government of the Promised Savior. On the other hand, since the purpose of the social security system, even in its common sense, is ultimately to provide human peace, and it seems that this goal is closely related to the good life of man, in this study on the concept of social security In the Mahdavi government, the concept of Hayat Tayyeba has been emphasized. Accordingly, the concept of the social security system at the time of emergence will be a concept of faith-based and righteous action. Two elements that play a very constructive role both in the belief in Mahdaviat and in the context of the period of emergence. This perception of social security will cause that while waiting, all the ideas and laws of social security in Quranic societies, in line with its concept in the Mahdavi government and to meet the material and spiritual needs and as a result, dignity, security And the peace of both worlds of social man should be regulated and all decisions and solutions should be in the direction of securing faith and righteous deeds, and not what has been proposed in secular thought and only to provide the limited material aspects and worldly pleasures; In this case, it will pave the way for the formation of the Mahdavi government as soon as possible.

Violence and extremism in the guise of religion has a long history, as old as history of religions. However, its expansion in the last century has become a serious challenge to peace and the peaceful coexistence of religions. Insisting on a Literal interpretation approach to biblical prophecy is not a universal method. Most Christians, both Catholic and Orthodox, and many branches of Protestantism have a different approach to dealing with it. They often interpret these texts in a "spiritual", "allegorical", "historical" and "retrospective" way. There are many movements in Christianity, such as fundamentalism, that claim religious purity. They interpret the Bible in a textual way (especially its apocalyptic prophecies). The result of this attitude has in many cases been the emergence of violent and extremist religious tendencies. Acceptance of this method also has its own theological consequences, including the need to fulfill the preconditions of these predictions. This analytical-critical article tries to show the connection between the fundamentalist interpretation of the Bible and the formation of religious violence among fundamentalists, especially "Christian Zionism".