فصلنامه مشرق موعود
پیاپی 2 (تابستان 1386)

Including the sources of quotations from the state of Imam Mahdi (PBuH) are some books about seditions and disturbances. One of these books bears the same name, that is, its title “Seditions” written by Ahmad-ibn-Munadi, who is one of the Sunnite narrators of traditions.The following article has tried to examine and criticize the above-mentioned book which is written in the third century A H.The article has proceeded to deliberate on one of the important sources in the book called “the Sedition of Daniel”. Although this sedition has been attributed to one of the prophets of Jews (the children of Israel) and Daniel is regarded as a prophet, the subjects and issues in it are worth discussing and criticizing in order to prove the reliability of the original sources.What we have found with regard to Ibn Munadi’s book is as follows:The topics and themes mentioned are sometimes without reference and sometimes they are unique subjects to which we may not relate any validity or credit. Although the book al-Malahim (seditions) has been investigated, studied, inquired into and published by the Shiites, the author and compiler, according to the evidence and the context, is a Sunnite.

The following article firstly deals with the proving of “RETURN” and then goes forward to summarily examine those traditions which give accounts of the characteristics of those who came back to life to be at the service of the Imam. Secondly, this article proceeds to define the qualities of Returned Ladies most of whom have supported the religion of Islam and the belief in Imamate to the end of their lives.The third part of the article concerns some approaches and findings related to the subject and then comes to the conclusion that the following conditions and specialties are necessary in order to be at the presence of the Imam of Time, Mahdi (PBuH):Perfect faithfullness, belief in the status of the great Prophet’s Household, pure acceptance of the Imamate (the 12 Imams, successors of the prophet), unanimity and intimacy with the household of the prophet and the Imams, tolerating hardships and adversities in the course of the religion, and endeavoring to follow these leaders of Islam to reach salvation are other things talked about in this article.

The principle of Imamate has been discussed in detail in commentary sources for discourse and traditions; while reported arguments have also proved this belief in a definite manner. Since intellectual methods and ideas play the central role in the confirmation and also universalization of the religious principles, some traditions but all the speakers have sought to discuss the subject of Imamate to follow and put it in the scope of intellect with their most important intellectual proof coming under the title of the “Rule of Favor”The following article has tried to depict the principle of imamate through the Shiite view and with regard to the necessity for the existence of the Imam in the framework of an intellectual reason. Although in some of such sources the Imams the Imams have been referred to as intercessors for God’s graces, no analytical, multilateral discussion has ever been given in detail about the subject of Imamate.In this writing, we have tried to introduce the existence of the Imam and the principle of Imamate by using genuine and reliable sources and by referring to some secondary investigations made in this way to prove this fact:Since the Divine favors and graces are continuous, the existence of the Imam is also proved to be continued to the end.

Since a very long time ago, men were thinking of an ideal city in which they could live their daily life without any fear, worry and discrimination to study, acquire knowledge, attain happiness and reach perfection. Plato was one of those philosophers who nourished such a desire in his heart. But was his wish ever realized? We all know that such an ideal city or utopia has not come to existence yet, at least not until now; and Plato did not persist in such a city’s realization either at his time.However, a divine, religious and ideal society that can be universal to satisfy the happiness of all the people in the world has been God’s promise to them by His words in the Quran. Now, when will such a religious society become realized?With reference to the Quranic verses and reliable traditions, we understand that such an ideal city or utopia will become realized by the advent of the Imam of Time, Mahdi (PBuH) and this is firmly indicated through the verses.We have proceeded, in this article, to an investigation and comparison and, to an extent, to an adaptation of Platonic utopia with the religious society we are going to enjoy at the period when the Imam’s advent takes place. We hope this writing can be the outset for other completer and more precise researches in this regard. So, we will pray and say:O God, please hasten in having our Imam of time rise to fill the world with justice and render us to be among his companions and helpers and followers.

Getting information about the end of the world, the end of existence, and awareness of what man will experience at last has been a question that man has wanted to find the answer for since the beginning of Creation. This has also been one of the important questions that man has asked the prophets of God repeatedly. However, although the prophets proceeded to predict some of the future events, they eventually considered the knowledge for the future and the prospective happenings and the end of the world to be specifically for God.It was the same curiosity of some men that caused them to use deviational non-scientific methods too. Inclination towards soothsaying and millennial beliefs or other affairs related to such ideas first became prevalent among Jews and Christians, found some followers and afterwards entered the Islamic culture through monks, nuns or rabbis, it was unfortunate that such superstitions stood at the side of the thought for the Promised Savior, which is a phenomenon in common among Eastern religions and Abrahimic faiths, to cause new reactions and novel issues.In this article, we have tried to investigate the subject of millennial ideas, soothsaying and search to foretell the future events, the end of the world, the advent of Imam Mahdi (PBuH) among the Sunnites, the way of using and misusing the subject of appearance of the Imam to indicate the time of Resurrection, etc. we have also made an effort to explore the roots of such ideas and thoughts, their results during the late decades, and the new challenges started by such happenings in the society.

This article seeks to review the history of the Sacred Cellar summarily and then goes through the following two issues:a-examining general views of the common Islamic authorities and b-explaining the Shiite spiritual leaders’ opinions over the subject to reach the result that the tradition of the Sacred Cellar is an unreal one quoted by some of those religious great men. Meanwhile, it is made known that there is no unanimity among all the views presented by those authorities.Difference of opinions among them in propounding the subject of the Cellar is so clear that anyone can easily understand such a thing is baseless which is put forth out of self-interest and partiality by those writers about the location of the cellar being in the cities of Hella, Samaria, Baghdad, etc. what they have written about the place shows how uninformed they have been with regard to the Shiite beliefs in the Imams’ way of living. They have not mentioned anything about the Shiite religious authorities’ views on the subject. What they have said is not based on any sources of the Shiite evidence and they are far from the fact that the Shiite spiritual leaders have a different idea about the Cellar.The Shiite leaders believe that the house with its cellar of Imam Hadi (PBuH) in Samaria was the dwelling of the three immaculate Imams, in which they lived for many years worshiping, praying, and communing with their God. So, this place enjoys a holy status and a sublime rank to the Shiites, but it does not possess any other superiority over other sacred thresholds for them.

Preparing the society to enter the Age of Absence has caused, from one hand, the direct contact of the Immaculate Imam with the people or connecting them with his Agents and Substitute to be reduced but from the other hand, it has resulted in a kind of partly awareness and public enlightenment to introduce oppressing rulers and oblige them to establish a truthful government so that the Muslims may know their legitimate religious duty well at the Age of Absence.In this article, the two methods of theoretical and practical preparation of the Shiite mentality to make the people ready to arrive in the period of Absence through immaculate Imams’ directions have been investigated. The theoretical method is the same traditions that the immaculate Imams have quoted about the Absence of Imam Mahdi (PBuH), who is the offspring of Fatemah (PBuHer); and in the practical dimension, we have dealt with the political characteristics of those Immaculate Leaders and their attitudes towards the ideal society. The most important subjects that we have discussed are the following about the Imams:a- choosing the policy of “dissimulation” where necessary, choosing patience, anticipation and waitingb- reducing direct contact with people, establishing the office of deputation, endorsement and correspondence with their followers: the Shiitesc- concealing the signs of pregnancy of the mother and giving birth to Imam Mahdi (PBuH) and finallyd- the Minor Absence as the preparation to enter the Age of the Major Absence.

This is an investigation made on the political concepts of the Prayer of Nudba, which has been, in the Imams, the doctrine for a method to make one’s friends, acquaintances and followers aware of the problems of life and to indicate corruptions or perfections of the society as well.The Imams, by using this prayer, wanted to make us understand all the social and political difficulties of the people and also what we should do in the future. Therefore, this prayer in addition to its being the weapon of the prophets and the believers, it is considered one of the sources for the Islamic political system.So, in this article, we have tried to deal with the political dimension of Nudba prayer which is one of the old directions and has been of interest to the Shiites because it accounts for the presence of Divine Authorities form the first prophet, Adam to the last Argument of God.In this article, although the bases for a desirable Islamic society and an undesirable political society has been discussed, the most important subject has been introduced to be an ideal political society, a society that the Imam of Time will com to put up, a society for which all the prophets endeavored to establish. Therefore, we con say that the prophets of God, from the beginning of creation of man came and were on a mission to reach that kind of society as close as possible and step by step nearer to the ideal society. So, we come to the conclusion that such an ideal political society will not be realized without the presence of Imam of Time; and in this writing we have tried to deliberate over this subject.

An investigation of several statistical researches shows an increase in the procedure of social deviations or perversions, which trying to change them to social problems has hardly led to any favorable results. At the present time, addiction to narcotic dugs, from which lots of crimes arise, has turned into a very confused situation, has involved many families, has increased costs of social control and has made it too difficult for the government to confront this complication. Now, the question is this:Is it not impossible to find a short-cut solution, a less costly way or a less dangerous method based on the original authentic Islamic Culture to do away with such an impurity and remove such a misery? Can we not turn careless, deviated individuals into zealous, ardent, disciplined and pious persons?This article has sought to find and offer the best solution which is “the Culture of Mahdism” It is documented with lots of reasons that resorting to this culture will remedy all social illnesses. So, we have first proceeded to the grouping of the social misbehaviors and then we have referred to some holy verses of the Quran that reveal Mahdist Culture, introduces a religious strategy for the people toward exaltation, promotion and prosperity, which has been indicated from the start of Creation up to the present time.We have reasoned in this article that the personalities of the individuals will take their right shape or get improved basically by relying on the culture of Mahdism, and believing in that sincerely. In the culture of Mahdism, in addition to its ability to supervise and control the society in informal aspects, the doctrine does not cost any money and does not need a budget to spend for the country. The procedures of using that culture will be manageable through increasing the social spiritual capital and increasing the dependence upon that kind of society.

The following article seeks to investigate how much and how far the doctrine of Mahdism can influence the education of the people in general. In this regard, we have tried to deliberate, after an introduction, over the concept of teaching and its relation to learning or being trained, and then to explain the position of education in Islam among the Mahdistic instructions, which are really part of Islamic teachings. We have, in this way, proceeded to two essential subjects: knowing the Imam of Time (PBuH) and awaiting his advent and then indicating their effects on “educaton”.The knowledge about the Imam of Time will lead us to know God better and help us to keep our religious belief more and accept the divine representations in a simpler way through such instructions that play a great role in the training of men. The doctrine of awaiting (waiting for the appearance of Imam Mahdi) also causes people to improve themselves and other onse and then create hope in everyone. All these educational methods such as forming models, practical examples, giving advice, etc. which are the styles of those instructions will produce human perfection, secure all men’s happiness and lead them to the highest status of God’s worship, which is the real goal of creation.Correct education through Islamic teachings has a relation to the doctrine of Mahdism, which can satisfy the natural and real requirements of the people. No doubt, being aware and informed of Mahdistic instructions and then applying them in practice will certainly lead man to his destination; but proceeding along ways other than them will result in man’s aberration and decline.

According to the written documents and other works of the Sunnites throughout history, most of their spiritual leaders and thinkers have accepted the doctrine of the Promised and Awaited Savior called “Mahdism”, but they have different views toward the Imam Mahdi (PBuH) and the application of the doctrine with regard to Mahdism. The Sunnites’ look into Imamate has deeply influenced these leaders’ opinion in Mahdism, which mostly seems to be a social perspective. In this article, we have divided the Sunnites into the Speakers (Mutakallemin), the followers of traditions, and Salafiyya (the followers of predecessors); and we have found that all the Mutakallemin have accepted the doctrine of Mahdism. Even the sect of Mu’tazelah, the most rationalist of them have agreed to the idea of the Promised Savior.The view of the Followers of Traditions is much nearer to the belief of the Followers of Imams. (called Imamiyya); some of them even have the same application to the belief. Salafiyya, on the other hand, who have treated more strictly than the other ones consider Mahdi (PBuH) to be one of the kinfolks and an offspring of Fatemea (PBuHer). They do not pay any attention to the fact that there is no citing or quotation of Mahdi and Mahdism in the book “Sahih Bukhari” by “Muslim”. Their opinion about Mahdi’s being just is a material, earthly picture they draw from that great personality, the most important part of which is “Social Welfare” attributed to him in practice. Of course, most great religious authorities of the Sunnites do not believe in Mahdi (PBuH) to be a spiritual personality or to perform such an operation. Even, some of them do not regard the Imam’s rising to belong to the world but only to the Islamic world. However, the view of the Followers of Traditions about Mahdism is similar to the Shiite thought. They believe in his spiritual practice as well as its being global for everybody in the world.

Muhammad –ibn– Ali Sanusi was born in a place near the city “Mustaghanem”, Algeria in 1971. He is said to be descended from Imam Ali-ibn-Abi Talib (PBuH). His ancestors called “Idrissian Hassani” were once rulers of Morocco. Muhammad-ibn-Ali, known as the “great Sanusi”, started his studies in his homeland first and then continued them in Fas, where he was impressed by the Moroccan Sufis and dervishes or mystics specially by the sect of Tijaniyya.In the years 1830, Sanusi continued his studies hard in Mecca. His master was ahmad-ibn-Idris Fasi, a religious leader in Mecca, a very famous leader in the years 1733 ot 1797. After Ahmad-ibn-Idris, his followers were divided into two groups. One division established the sect of Amir Ghaniyya under the teachings of Muhammad Otheman-al-Amir Ghani and the other division led by Muhammad-ibn-Ali Sanusi established the movement Sanusiyya.After Muhammad-ibn-Ali Sunusi’s death, Muhammad- al-Mahdi undertook the leadership of the movement at his age of 16. in this article we have discussed the subject of Muhammad-al-Mahdi’s claim to be Imam Mahdi and we have tried to prove his claim to be wrong. There have been presented different views over al-Mahdi’s pretense and arguments. The writer of this article believes that there is no valid reason to affirm that this person could have claimed that he had been Mahdi (PBuH).On the contrary, there are several reasons denoting to the opposite.

The main point of this article is Qadiani’s claims; that’s why, we have set forth the time when his claims were first revealed in the years 1880 and 1883 and last of all they were made known in 1904.Throughout all these years Qadiani’s claims have been asserted in terms of different pretenses including being a second entity, being the Promised Mahdi, being the Christ, being a chosen prophet and being Krishna, for all of which his contradictions have become fully clear.We have discussed all Qadiani’s pretenses to coclude that they were all false. As he suffered from some mental disordesr, he pretended to be a prophet; and as a result he must have denied that Muhammad (MGSBH) was the seal of the prophets.When Qadiani was encountered with the Muslims’ protests to be found guilty, he changed his mind by saying that Muhammad (MGSBH) had been the last prophet but again he repeated his claim as being a prophet and tried to prove it by resorting to some tricks and deceptions; but they were all refused as being false.Qadiani also said that the Christ had died so that he could turn out to be both Messiah and the Promised Mahdi, because these two qualities were attributed to Imam Mahdi (PBuH) for the End of Time. We have made known in this article how he has changed his pretenses from being: the prophet on the Mission to be the Messiah, repeater of the century, promised Mahdi, Imperfect Apostle, Krishna of the Hindus and so on.Qadiani has mentioned some miracles and tokens to be his own, most of which are ordinary actions or practices. Some of such things were realized but some others were not. However, the most distinguished thing is self-contradictions in whatever he has said, which we have brought up for discussion in this article. As an example he first denies the prophet of Islam to be the last one but when he is faced with the Muslims protests, he says that Islam is the last religion and he has been sent on a mission to act as a guardian for the religion of Islam.