“Ajal Musamma” is a Quranic term, over the meaning of which commentators have different views and opinions. Death and the climax of human worldly life, the hereafter, the end of future humans, the distance between death and resurrection are among the aspects the commentators have mentioned as the meaning for this word. The ground behind this dispute and severality of meanings is the difference in the context of the verses in which this term has been used. The hadiths of Ahl al-Bayt regarding the explanation of the meaning of this term are different and in some cases contradictory. These points demand for a review on the concept of this term. The present paper, with a descriptive-analytic method, endeavors to analyze the compatibility of “ajal musamma” and the “era of appearance” using the method of interpreting the Quran with the Quran and interpreting narratives in addition to investigating characteristics of “ajal musamma” in the Holy Quran and the exclusive features of the era of appearance. The findings of the research indicate that the mentioned characteristics of “ajal musamma” in the Holy Quran are compatible with the exclusive features of the era of appearance.

The aim of the present research is to theoretically investigate the structuration of the Mahdavi Utopia and compare it with the structuration perspective of Antoni Giddens. Whether we can consider the process of comprehensive realization of Mahdavi culture as a type of social-cultural structuration? What are the commonalities and differences considering Giddens’ theory of structuration? With a descriptive-analytic method and with the help of verses and narratives, we have come to the following results

1. The inclusive implementation of Mahdavi culture is a unique model in social structuration.

2. Although there are some commonalities between the Mahdavi structuration and that of Giddens such as the emphasis on human free will in determination of social structure, there are several differences between these two theories.

3. According to the discourse of Mahdism, social-cultural structure can be the accumulation of material and spiritual prosperity which are explained and implemented solely by God and through the perfect and righteous human being and this is the aspect that results in the superiority of this theory over other theories.

Belief in the appearance of a world savior and reformer has been mentioned in different forms by different ethnic groups and nations with various religions and cultures. Most religions, especially Abrahamic religions (Judaism, Christianity, and Islam) have pictured a bright and hopeful future for human beings and promised a savior who will prepare the grounds for the salvation of human beings from tyranny and oppression, removal of tyrants and the arrogant and the spread of justice and fairness and establishment of a utopia at the end of the time. The best of these programs has been mentioned in Islam with an emphasis on rationality and narration (verses and traditions) in which it has clearly and precisely talked about the desired future or Mahdavi utopia and pictured a future with a favorable salvatic approach in the apocalypse with all its details which is ahead of all awaiters. Therefore, to be acquainted more with this subject, it is required to precisely and correctly explain the cognitive and epistemological aspects of the savior and thus, by studying the teachings of religions and schools with a descriptive-analytic approach, we investigate and measure the criteria of belief in savior in Abrahamic religions and list the most crucial apocalyptic strategies of the religions. We did our best in this paper to investigate the strategy of salvation discourse and its whatness around the issue of salvation and belief in savior by doing research in the teachings of Abrahamic religions.

Awaiting the appearance of Imam of the Time (a.s) is the best deeds of the Islamic Ummah about which several teachings have been presented. Among these teachings which are of high importance in the field of awaiting is “gathering forces for the appearance” which has been mentioned in narrations as well. Because one of the effective factors in the acceleration of appearance and support of the leader of Mahdavi society in establishing a worldwide government of justice is the knowledgeable, self-made and efficient human force, which, according to some narrations, is considered as one of the requisites of the realization of appearance. The present paper has investigated this component with an emphasis on the thought of Ayatollah Abdullah Javadi Amoli with a descriptive-analytic method. Preparing for the appearance, acquiring sensual virtues, spreading justice, acquiring knowledge, and flourishing thoughts are some of the findings in the present paper that can be observed in the thought of Ayatollah Javadi Amoli in explanation of the concept of awaiting with an emphasis on the gathering of forces for the appearance.

In the thought of the followers of Yarsanism (Ahl-e Haqq), the belief in Mahdism is apparent and this subject can be dedicated from the sacred texts of Yarsan; so that this approach is considered as one of the reasons for their attribution to Imami Shia. They declare the promised savior to be the helper of Yarsanians, the establisher of justice, the remover of tyranny and oppression, and the messenger from God, and consider themselves as the true awaiters of him. However, this belief, like their many other beliefs has been widely affected by their belief in “donadon” (the transmigration of God’s essence in the soul”. The present paper, with a descriptive-analytic method, while examining the theoretical books of this sect and mentioning the evidences in this regard, has explained the issue of savior in the teachings of Yarsan religion and discussed several meanings of the word “the Imam of the Time” in the sources of Yasanians. Then, we mention some of the most famous signs of appearance among the Yarsanians and finally we point out the most important feature of the promised savior from the point of view of Yarsanians’ sacred text and study sources.

Monitoring the doubts of Mahdism in order to dispel doubts is a necessary fact. In recent decades, the efforts of the opposing media to depict a harsh face of Imam Mahdi (a.s) has increased. The present paper criticizes the suspicion on the extreme killing by Imam Mahdi (a.s). This suspicion has been raised by Ahmad Kateb in a program entitled “Shah Kelid” . In his extreme view, Imam Mahdi (a.s) starts massive and horrifying massacre and his behavior does not resemble that of the Holy Prophet (pbuh). The purpose of the research is to present a criticizing attitude towards the mentioned suspicion and an analytical answer as well. To realize the purpose, we have made use of qualitative method of thematic analysis in semi-structured documents (live programs being broadcast) as well as published works. The technique used in this paper is analyzing the narrations in relation to the decisive encounter of Imam Mahdi (a.s), based on the logic of understanding hadiths of Mahdism. The findings of the research indicate that Kateb’s approach towards narrations on vast and extreme massacre is meant to impair the face of Mahdism. Classifications of the narrations presents us with a logical reading of Imam Mahdi’s biography and their summary results in the strengthening of correct belief in Mahdism and avoidance of the view on extreme massacre by Imam Mahdi (a.s). The authoritative encounter of Imam with the opponents is few in number and is carried out at the last stage of action, because his work at this stage is considered as an example of God’s mercy for the society.