فصلنامه مشرق موعود
پیاپی 60 (زمستان 1400)

The first verses of Surah Jumu'ah speak of the resurrection of the Prophet Khatam PBUH among the illiterate people and that he recites the verses of the Qur'an to them and provides them with the means of cultivation and teaches them the Book and Wisdom. And in the following, others are mentioned who will come in the future and will benefit from the recitations, cultivation, teaching of the book and the wisdom of the Prophet. The following article seeks to address the issue of who is meant by the others. According to some hadiths, the verse in question refers to the people of Persia, and this is a view that Shiite and Sunni commentators have proposed as a significant possibility, and some commentators have preferred it over other possibilities. In the present article, the hadiths related to the verses in question will be first analyzed by descriptive-analytical method, and then the commentators' views on this issue will be explored. It seems that according to the hadiths that exist in this regard, the view that the verse in question refers to the Persian people is completely justified and can be defended as a strong possibility.

On the eve of the rise of the Safavids, extremist ideas had spread widely. In parallel, the publication of apocalyptic news of a Shiite resurrection paved the way for Mahdavi claims. . With the rise of the Safavids to power, it seems that in the area of promising, the Shiite discourse has reached an acceptable stability and less false Mehdi has entered the arena. But in the meantime, a theory has been proposed that introduces the founder of the Safavid dynasty as a claimant of Mahdaviat. This study, using library data, will further investigate this issue and will try to conclude on the principle of the existence or non-existence of such a claim by Shah Ismail and why this theory was proposed by researchers. The issuers of this theory seem to be Western Safavids who have expressed their opinion in this field due to lack of sufficient knowledge about Shiism, Sufism and the subtleties in Persian and Turkish poetry and literature.

The entry "Hassan Askari (AS)" written by Dr. Paktachi is a new and multifaceted study of the 11th leader in the style of entry. Based on the style of contemporary historiography, the author has given a historical picture of the Imam and his time. However, this entry into the accurate knowledge of the era of Imam Hassan Askari (AS), as well as historical analysis and accuracy in quoting historical data in a critical study, requires further reflection. This research tries to use the styles of "Content Criticism", "Analytical Criticism" and "Critique of the Outcome of the Discussion" in examining this entry. Result "and" author's findings ".Based on the results of this research, it is necessary to revise this entry, despite the author's ability. This research, based on the analysis and description of historical propositions from the first texts and comparing Professor Pakatchi's article with the data of earlier texts, points to significant cases of shortcomings in the entry of Imam Hassan Askari (AS) written by Professor Pakatchi.

The Imamiyya community at the time of the Imamate of Imām Hasan Askarī (AS), despite its shortness in comparison with of that of other Imams, faced challenges able to cause serious disruptions in the path of leading his followers. Therefore, knowledge of the challenges and how to deal with them give a better understanding of the activities of the Eleventh Imam (problem and necessity). In order to identify these challenges, firstly, observing the hadith heritage and data of ancient sources about the events of the time of the Imamate of the Eleventh Imāmīyya leader, we intend to describe these challenges and context of the ones’ emergence and then explain how the Imam faced them (method). The way of Imam’s identification, deviant currents, Shiites’ staying away from the Imam so that not being able to acquire religious knowledge, differences and deviations in “wikāla” organization have been the challenges he tried to pass the Imamiyya community from the crisis provoked by the ones, through explaining the issue of Imamate, Arguing about the invalidity of deviant currents’ ideas, using the capacity of Imāmīyya scholars to spread the Ahl al-Bayt teachings, and the elders’ capacity of the region to resolve disputes and finally, providing appropriate information to Shiites in order to be safe from the deviation and betrayal of the agents of “wikāla” organization (findings).

One of the most important issues in the history of Islam has been to study the actions of Shiite Imams to make people aware of the absence of Imam Mahdi and to accept this issue. Imams living in Samarra, especially Imam Hassan Askari (pbuh), had an important role in this issue. It is important to examine the actions of these individuals based on the texts that remain. The main issue of this research is that Imam Hassan Askari (pbuh) has used what methods to explain the issue of the absence of Imam Mahdi and lay the groundwork for it in the Islamic society? And what kind of actions have they taken? For this purpose, in this research, using the content analysis method as one of the best interdisciplinary research methods for text research, the narrations and letters of that Imam have been analyzed. In this article, an attempt has been made to obtain a comprehensive understanding of their structure through quantitative, qualitative and descriptive analysis, and finally to discover and explain the function of these texts to explain the issue of the absence of Imam Mahdi (pbuh). What shows the necessity of such researches is paying attention to the educational role of Shiite Imams (pbuh) in the Islamic society and the importance of textual study of hadiths as one of the most important religious sources for recognizing different cultural and social dimensions of historical events.

Orientalists' view on the issue of the succession of the Eleventh Shiite Imam can be divided into three approaches. Some of them believe that Imam Hassan Askari (AS) had no children and therefore believe that he has no successor. The main reliance of this approach is on the suspicion of infertility of the Eleventh Imam. The second approach refers to the succession of Ja'far ibn Ali known as Ja'far the liar. The third approach, however, deals with a wide-ranging debate in Shiite political thought that has received much attention from orientalists. This approach deals with the essence of the issue of Mahdaviat and has a mainly critical and incorrect view of it. This approach considers Mahdaviat as the principle of succession of the Eleventh Imam has mythical and political roots and is branched from other religions. In terms of method, the data processing method in this research is descriptive-analytical and content analysis.

Reflecting on the minor absence, we find that the Shiites had complete confidence in the four lawyers, the only link between the Shiites and Imam Mahdi (as) in the minor absence. The constructs of this confidence were based on clear signs and evidence that, over time and distance from them, confused the audience. It seems that various evidences such as: confirmation and authentication of Imam Askari; Introduction of the next deputy by the previous deputy; Issuing writings with the same script of the time of Imam Hassan Askari and familiarizing the elders with them; The writings have the knowledge of the unseen and their realization; Behavioral health of four deputies; Falsification of false claimants by slipping into ideas and property; Imam's supervision over the deputies and confronting the claimants and the approval of the writings by the elders, has caused the Shiites to believe in the four deputies and confirm the relationship of the deputies with Imam Mahdi.

Every movement in human society, especially in order to lead society, requires a coherent plan and system; That is, it must have a specific origin and destination, and the stages and methods of movement, obstacles and accelerators of this movement and the audience of this movement must be known; So that not only is it reliable, but it does not deviate; With this view, a general plan can be considered for the guidance movement of the divine prophets, which means a common plan among all the prophets (in every age and with any starting point and degree of success for that prophet). The existence of such a plan will lead to confidence in this continuous movement in the direction of human guidance and its implementation in the present age. Introducing such a plan for the movement of the prophets also requires a way to understand the components of their movement; In this article, the method of recognizing two components: origin (worst case scenario) and destination (optimal situation) is stated. By classifying the verses of the Holy Quran on this subject, we can reach this origin and destination in the movement of the prophets, methods such as: contradictory attributes (such as: polytheism and monotheism, disbelief and faith, etc.), the purpose of creation (worship) and goals Sending prophets (establishing justice) and paying attention to the categories of people in the Qur'an as well as the attributes of people. With this view, the movement of the prophets from polytheism, infidelity, misguidance, corruption, injustice and being subject to divine wrath will be towards monotheism, faith, guidance, goodness, direct and beloved divine path and justice. wo methods can be used to know the steps of the movement of the prophets: in the first method, by paying attention to the attributes of the Qur'an such as insight and guidance, we can reach the general movement from ignorance to insight and the movement from insight to justice as armed: 1- Presenting the vision; 2- Expressing rational criteria; 3- Struggle special guidance; Such as: believers, benefactors, pious, believers. In the second method, carefully in verses 26 and 27 of Surah Hadid, which are about sending prophets, we can consider the three steps of the movement of the prophets in establishing

Return is one of the Shiite beliefs which is based on Quranic and narrative principles. There are many narrations about the return, that significant part of which is about the return of the Messenger of God (Mohammad Prophit) and the infallible Imams. From this collection, a number of narrations deal only with the principle of return and some refer to smaller details of it. One of these characteristics is the time ratio of return with the advent of Imam Zaman. This article, is done by descriptive-analytical study, so only a number of this collection indicate the concurrence of two phenomena, which none of them have a real document, and some of them are even accused of being fictitious. Among the authentic narrations of documents, the only narrations that are about the return of Sayyid al-Shuhada indicate the simultaneous advent and return in the last days of the Imamate of the Imam Zaman in order for the earth not to be empty of divine authority. Therefore, there is no valid and reliable reason for the simultaneity of return and advent, which means accompanying other Imams with the Imam Zaman during his rule and leadership in order to proceed the aim of his resurrection.