نشریه مطالعات مهدوی
پیاپی 52 (تابستان 1400)

Ghadīr-e Khumm as an important historical Islamic fact has been a turning point in the explanation of the Imamate and the continuation of the Islamic movement. The holy prophet Muhammad (pbuh), according to divine order, traced the inseparable correlation between Imamate and the governance and administration of worldly affairs, stating that the criterion of truth is the divine path of God in the form of infallible Imams, and this will continue until the end of Time and the appearance of Imam Mahdi (pbuh) Therefore, according to Ghadīr’s texts including Ghadir’s sermon and Ghadīriyah Ziyārat, deviant ideas such as secularism, pluralism, different interpretations from religion, tolerance in making relation to enemies and opponents, and misconceptions of Khātamiyyat (termination of Prophethood) and Mahdism will be invalidated.

The present paper by using a descriptive-analytic method aims to study the impact of believing in Imam Mahdi (pbuh) on the perfection of individual ethics in the light of the statements of the supreme leader of the Islamic revolution, Imam Khamenei (may Allah prolong his life). To believe in Mahdism has increasing psychological and physical positive effects on the believers and guards them against the external and internal corruption in the universe. The result of this study is that based on the sayings of Ᾱyat Allah Khamenei, creating and strengthening a religious world-view and seeking nearness to Allah, and making a firm belief in the Imam and an unbreakable connection with him are among the consequences of believing in Mahdism in the field of the development of individual epistemological ethics. Some of the examples of this impact on practical and behavioral development are such as self-refinement, being hopeful for a bright future, fighting against hopelessness, patience and resistance in confrontation with woes and miseries for a better future, creating a double attempt and more growth and vitality in the path of individual life, creating the stance of commitment and responsibility in the individual, dissatisfaction with the current situation and seeking to gain the desired situation and feeling of pacification.

Nowadays concerning religious issues, we are faced with intentional doubts by various malicious individuals and groups, especially in the cyberspace context. In the past, ordinary people were not generally involved with specialized and academic subjects, and society was not often faced with doubts in the field of religious teachings. As regards the present state of society and the ever-increasing diffusion of the media and virtual space, a community groundwork has been provided for the maximum publication and distribution of religious questions and doubts, especially in the field of Mahdism; and it is continuously influencing the people, especially teenagers and young people. Hence, religious centers, as influential social institutions, are facing major challenges and also opportunities in dealing with cyberspace. On the one hand, they are assigned to protect the religious beliefs, and teachings and specially Mahdism, from doubts; and on the other hand, they should use modern technology and the vast virtual space to publish and distribute religious subjects and to deal with anti-religious doubts. In this present paper, with the view of governmental and specialized solutions in the public and personal propagandistic constitutions, we discuss some solutions to confront the religious challenges especially in the field of Mahdism in the virtual space. The researcher, in this article, tries to collect different experts’ opinions to study various ways of dealing with the influence and suspicion of the enemy through cyberspace in the minds of the public to help protect the users of cyberspace from deviation. have been.

False claimants of Mahdism have always derogated more valuable issues in the religion, which hinder their activities more than the others. The essential and high position of ˈUlamās (Islamic scholars), as one of the important issues, is one of the false claimants’ priorities and they always seek to destroy it; because the deviants know that the true scholars are like a big obstacle to their way hence, they consider the only way to win is to pass this obstacle facing. Also, they believe that the most effective way to destroy the status of the scholars is to use religious means, so they seek to destroy or weaken this position by citing some Hadiths. After clarifying the sayings of the Hadiths about the importance of referring to the scholars, this article by using a descriptive-analytical method attempts to examine and criticize the arguments of the false claimants in condemning ˈUlamās (Islamic scholars) of the end of Time; and finally, this article clarifies the various scopes of this issue by stating the criteria for distinguishing the divine scholars from the non-divine ones. By studying and forming an Islamic narrative collection in this field, it becomes clear that the Hadiths in this field are divided into three categories in terms of meaning: explicit, non-explicit, and unrelated narrations. According to this survey, it becomes clear that firstly, many of these narrations are weak in terms of documentation; secondly, they are often not found in the old and earlier Hadith books; thirdly, in terms of content, the Hadiths do not imply what those claimers say; and fourthly, false claimants have in some cases intersected the Hadiths, and in some cases, they have gone wrong due to an incorrect understanding of the Hadith.