نشریه جامعه مهدوی
سال سوم شماره 2 (پیاپی 6، پاییز و زمستان 1401)

Knowledge learning and referring to people of knowledge are two concepts embedded in human nature, which have existed among people in the form of the doctrine of "Ijtihad and Taqlid" since the time of Imams. This is an important matter based on the verses of the Qur'an, hadiths, the lifestyle of the jurists and the intellect, and it is a necessary introduction to the knowledge of religion. Over time, this doctrine has been attacked by deviant currents. With a wrong understanding of the meaning of "Ijtihad", a wrong view of the validation of ancient texts such as al-Kafi, and a lack of correct understanding of the Usul rules, they suspect the invalidity of this doctrine. The authors are seeking to re-examine the claim of contemporary currents in this issue through a descriptive-analytical method and continue to criticize. The findings suggest that what is meant by "reprehensible ijtihad" is the comparison and approval found in Sunni jurisprudence (Fiqh). Considering the writing style and the way of the mujtahids (religious scholars) during the minor occultation era, using the Usul principles is a necessary task and in accordance with the order of the Ahl al-Bayt for the correct understanding of the religion, and the need to examine the narratives in the ancient books has led the Usul scholars to the term ijtihad.

The existence of a divine leader, the presence of religion and schools of thought, the establishment of the organization of believers (Hizbullah) and the formation of the Islamic state are among the four pillars that are necessary and essential for the development of the Mahdavi guardianship on earth and the globalization of religion. In the age of occultation, divine leadership is manifested in the form of Wilayat Faqih, and the divine religion is present in the form of the Holy Qur'an and the traditions (Sunnah) of the Fourteen Infallibles. However, the other two pillars, namely the organization of the believers and Hizbullah (nation-building) as well as the Islamic state, must be realized, and to whatever extent these two pillars are realized and include a more inclusive circle, we will move forward one step towards the development of the divine guardianship, and we will help the globalization of religion, the peak of which will occur in the Age of Reappearance (of Imam Mahdi). For this reason, examining how the Mahdavi guardianship developed on earth and, accordingly, the globalization of religion, is one of the important and necessary matters for research. Ayatollah Safi Golpayegani is one of the few jurists who, with a strategic view of Imamate and Mahdiism, aimed to help the globalization of religion through showing how to develop the Mahdavi guardianship for all humans and in all areas of the world. In order to realize this important matter, he has referred to both the verses of the Holy Qur'an and the hadiths. Therefore, the hypothesis of this study is that in the thought of Ayatollah Safi Golpayegani, it is possible to contribute to the globalization of religion by developing the Mahdavi guardianship. In this study, which has been examined with a qualitative approach and a descriptive-analytical method, the development of the Mahdavi guardianship and the globalization of religion in the thought of Ayatollah Safi Golpayegani, this main question has been answered: "In the thought of Ayatollah Safi Golpayegani, how can the Mahdavi guardianship be developed and expanded for the purpose of the globalization of religion? The explanation of the pillars such as the necessity of the existence of Imamate and divine leadership on earth, and the necessity of divine religion and the formation of believers and Islamic nation-building with an emphasis on the role of the Islamic state in this area are some of the findings and innovations of this article.

Re-examination of the thought of religious scholars regarding the needs of the Islamic society can provide ideal models for individuals, social groups, and the authorities of the Islamic system to reach the sublime and virtuous Mahdavi society. Undoubtedly, those waiting for the Mahdavi government are always trying to provide the context for the reappearance of the savior of the world and the realization of all the characteristics of the Mahdavi society. Ayatollah Safi Golpayegani is one of the innovative and intellectual jurists, whose thoughts can help in attaining and knowing the mentioned characteristics, especially at the social level. The current article seeks to examine and explain the social characteristics of the Mahdavi society in his thought through a descriptive-analytical method and using his written works. The results show that in the view of Ayatollah Safi Golpayegani, the Mahdavi society, inspired by the revealed values, has the main characteristics of social justice, social security, and social solidarity. Social justice and other social characteristics are rooted in divine values and taste has nothing to do with it. Divine values do not depend on time and place, and there is no discrimination among people and their examples. Therefore, when these values rule the society, like a bubbling spring of life, it will bring justice, security, and comfort. The goal of the Mahdavi government is to establish divine values and the rule of revealed values, and the result of this goal is social justice and the like.

In a variety of theological, philosophical, and exegetical sciences, the necessity of the presence of an infallible Imam in every age has always been considered. However, it has always been about what dimensions does this necessity and dependence include? In other words, in what areas do the matter world and heavenly world, need the presence of the Imam of the age? In the meantime, is it possible to believe that one can find a remote area, where the world is not dependent on the Imam? Today, a significant part of existing knowledge about Imam Asr (Mahdi) among the general public and even the Islamic seminary and university elites is the product of hearsay and repeated words that are far from the knowledge system outlined in the verses and traditions. This necessity caused this work to analyze the dimensions of this dependence, emphasizing the thought of Ayatollah Safi Golpayegani, using a descriptive-analytical method. One of the most important findings and innovations of this work is the description of the dimensions of the world's dependence on the Imam of the Age in all material, heavenly, individual, social, novel, and survival affairs. Accordingly, in no age, the earth will not be out of God's Hujjah (Imam or an Infallible), and this dependence is not rooted in credit, but rather it is caused by its true relationship with God's guardian.

The waiting society is a society that takes steps towards the realization of Imam Mahdi's government by establishing the foundational requirements for its reappearance and continuity. The need to explore these duties, which are individual, social, political, cultural, and other duties, is more evident in young people because the young people are at the peak of physical and spiritual fitness and are more receptive to the affairs of the right. In addition, young people are of great importance in the government of Imam Mahdi. Examining these duties in this study can be achieved through a descriptive-analytical method. By searching in the works of hadith and the views of Shiite thinkers, one can reach duties such as knowledge creation and knowledge enhancement, strength enhancement, tolerance, taking responsibility and self-belief. Young people must increase their knowledge of divine Hujjah (Imam), strengthen their physical and military strength, and be resistant to difficulties and obstacles. They should also accept their responsibilities and maintain their self-confidence.

The necessity of detailed, comprehensive, and coherent research on the previous Shiite sources is very important and superior to the mere descriptive representation of hadith texts. As the first and the oldest remaining source from the beginning of the Minor Occultation, the book Al-Maḥāsin authored by Ahmad bin Mohammad bin Khalid al-Barqi, can be explored with the approach of Mahdiism. The present article deals with the approach of Barqi in relation to the Mahdavi narratives, through a descriptive-analytical method as well as personality of Ahmad bin Mohammad Barqi and his work. As a result, there are fourteen Mahdavi narratives from the total remaining narratives from the book Al-Maḥāsin. These hadiths were taken from the Sheikhs living in Qom and Kufa. Apart from Muhammad bin Ali Kufi known as Abu Samina, his other sheikhs are Thiqa (reliable transmitters of hadiths). The content of his narratives has been expanded with three approaches: waiting (for Imam Mahdi), the age of reappearance and Imam Mahdi's governance lifestyle (sirah). One of the most important hadiths of his that has been passed down to the later era is his special report of Hazrat Khizr's meeting with Imam Ali in Al-Maḥāsin and its reflection by specifying the names of the twelve imams in later sources.