نشریه جامعه مهدوی
سال چهارم شماره 1 (پیاپی 7، بهار و تابستان 1402)

In the Age of Occultation, the confrontation between right and wrong takes place in the condition of the waiting (for Imam Mahdi) with the leadership of the Wali Faqih as the representative of Imam Zaman. In the contemporary era, Imam Khomeini and Imam Khamenei, as leaders of the Islamic revolution of Iran, accompanied by the people and warriors of Islam, headed by Shahid Haj Qasem Soleimani, stood against the arrogance of the world and their followers and set up a confrontation between right and wrong. The school of (thought) Shahid Soleimani, which is derived from the school of the two leaders of the revolution, has displayed a special style and method against arrogance and global Zionism by using the strategies of the waiting, such as the strategy of hope, growth, resistance, resilience, etc. This article has dealt with the quality of the relationship between the school of Shahid Soleimani and the waiting of right and wrong, and it has been examined by collecting data through a library and documentary method along with data processing in a descriptive and analytical way. The goals and achievement of this study is to set an example and give courage to the people of Iran and the Middle East in fighting against arrogance and global Zionism and institutionalizing the culture of fighting among Muslims and Islamic societies with a national and transnational approach.

The waiting (for Imam Mahdi) is a dynamic and valuable concept that is the source of society's movement in different arenas. In this thought, any kind of political movements and actions that agree with standards of Imam Mahdi will be effective in providing the context for the dynamic waiting in the Age of Occultation. This article aims at the thematic analysis of the political characteristics of the waiting society in the age of occultation in the thought of Ayatollah Lotfollah Safi Golpayegani. For this purpose, the qualitative method of thematic analysis and focusing on his statements and books have been used to identify, extract, and network basic themes and organizing and comprehensive themes. Finally, 72 basic themes and 11 organizing themes were identified under four comprehensive themes. The four comprehensive themes include the consensus of those waiting for the establishment of world peace and justice, the governance of the Imamate system in the age of occultation, the guardianship of jurists in the age of occultation, and the waiting as the element of the political and social life of those waiting in the age of occultation. As the aforementioned findings indicate, Ayatollah Safi Golpayegani has analyzed the political standards of the waiting society with a dynamic and active view of the waiting, which is the characteristic of waiting approaches in the era after the Islamic Revolution.

Ayatollah Safi Golpayegani was a skillful Mahdiism scholar and a great jurist who played an important role in the formation of the Islamic Republic's constitution. In addition, his ten-year presence as the secretary of the Guardian Council of Iran makes it necessary to explore the approach of systematic jurisprudence in the waiting society from his perspective. Therefore, in the first step, the present article, via a descriptive-analytical method, refers to the nature of the waiting society from the point of view of this high-ranking jurist. He defines the waiting as life-giving and the waiting society as dynamic and flourishing. Ayatollah Safi clearly confirms the realization of systematic jurisprudence in the waiting society and believes that the foundation of this system can be established and its branches can be signed. He considers faith in the school of thought and courage in expressing it, a critical look at Western civilization and attention to Fiqh al-Maqasidi as important prerequisites for a systematic approach to jurisprudence in the Age of Occultation. Ayatollah Safi considers systematization in the waiting society in the form of a structure that is based on divine governance, the system of Imamate and leadership, and the divine legitimacy of power in the Age of Occultation. He strongly disagrees with destructive waiting during the occultation, emphasizes that Islam is political in its nature, identity, and character, and includes a coherent and structured system of governance.

The waiting for (reappearance of Imam Mahdi) is a revelatory doctrine with a narrative origin. The issue of the waiting is an inseparable part of the issue of Mahdiism and one of the main keywords for understanding the religion and the fundamental, general, and social movement towards the lofty goals of Shia. Intizar Faraj (The waiting for reappearance of Imam Mahdi), like a polygonal prism with many angles, is considered the most important factor of mobility and dynamism and hope for a bright future of the world. It can also be the healer of individual and social pains of humans today. However, the important issue is the perspectives about the waiting. What is the purpose of the waiting in the epistemological system of the Imamiyah, is the main topic of the present article, which is tried to be analyzed with the analytical method. The waiting as the basis of stagnation, backwardness and escaping from responsibility and submission to extravagance and oppression or the scholarly waiting, associated with hope, belief in God and monotheism, seeking justice, fighting against corruption and oppression, sacrifice, effort and struggle. From Ayatollah Safi's point of view, the concept of waiting for the dynamic intizar faraj is manifested in two views, which in its special meaning is completely related to the theme of reappearance.

A content analysis of the book "Muntakhab al-Athar fi al-Imam al-Thani Ashar" written by Ayatollah Lotfollah Safi Golpayegani can introduce an outstanding work in this field to those interested in Mahdiism. This book, in various editions, has narrated different numbers of Mahdiism narratives. In the one-volume edition of 830 narratives, the three-volume edition of 1287 narratives with Persian translation and the six-volume edition of 1301 narratives have been narrated from about three hundred Sunni and Shiite sources in Mahdism. The present article aims to answer this basic question, what is the most prominent feature of this work, which has led to serious attention in Mahdiism studies in the past seven decades? The finding suggests that this work has played a prominent role in Mahdiism studies after it, due to the inclusion of narratives in most Mahdiism topics with a new arrangement and relevant analyses. The hadiths of this book are arranged in ten chapters in various topics. What makes this work stand out from other hadith books is the significant number of analyses that the author has expressed in the footnotes about some hadiths. In this book, instead of repeating each hadith in each chapter, at the end of each chapter, the hadith that was mentioned before is referred to by citing its position and number.

One of the important and key issues regarding Mahdiism is the originality of the belief in Mahdiism and the examination of its evidential principles. What is meant by the "originality of Mahdiism" is the validity and definitive proof of this Islamic and divine teaching based on intellectual, narrative, and historical reasons. Dealing with this issue is necessary because this discussion is considered the basis of many issues related to Mahdiism in Islamic thought. For this reason, the originality of Mahdiism has always been the concern of Islamic thinkers. Ayatollah Safi Golpayegani was one of the Mahdavi thinkers in the contemporary era who paid attention to this issue, wrote numerous scientific works about Mahdiism, and examined the religious, intellectual, Qur''anic and narrative dimensions of this area in detail. The present article examines this issue in a descriptive and analytical method. The findings of the study suggest that Ayatollah Safi Golpayegani has examined the originality of Mahdiism in the religious attitude from two general and special perspectives. He has stated preaching religions, alignment with the goal of religion and harmony with the traditions of history among the principles of the originality of Mahdiism in religious thought. In the specific Islamic attitude, he considered the adherence of Mahdism doctrine to the rational, Quranic, narrative and consensus of Muslims as one of the foundations of the originality of Mahdiism thought in Islam.