فصلنامه مشرق موعود
پیاپی 16 (زمستان 1389)

Mahdism Doctrine uses religious codes, such as God, waiting for justice, and Jihad and the savior in order to preserve the authentic divine teachings in the era of information Capitalism using new communication tools and media.A media construction of Mahdism would be improved if it is a product of dialectic of three ways of interaction (hence face to face, media, quasi-media). This construction should be reformed and strengthened with the transmission cycle and feedback of mass audience. The crisis of representation, and reduced translation of the meanings and the dominance of the paradigm of signs of appearance on the paradigm of reasons for appearance and reviewing interactions and feedback in the geographical context should be considered. The media strategies based on the cultural map of Mahdism, include the surge strategy, snowball strategy and the combination policy. Identifying the potentials of the Shiite Crescent in geographical spread of Mahdism is a major step in media strategies. For Mahdism to emerge to media, the needs of media organizations, switching media contacts, media products, media tools and geographic elements of language as well as target audience should be provided. Suggestions for dealing with anti-Mahdism in media should be a four-step cycle of observation, critique, and then reflect and response.

Apocalypse is an era in which streams of evil reaches its peak. According to narrative sources, the subject of the Antichrist is about a hypocrite and a mysterious. Mission of ground-setting media in the face of this depends on the picture to be drawn from these evil moves. An individualistic approach to mission of media is just warning about an apostolic dangerous person passively which does not get involved with the Antichrist "today, but expect the events of "Tomorrow". The movement approach to the issue of antichrist demands a mission of media which is not jut facing Dajjal but also looks at phenomenon called Dajjalism which is more organized and systematic in pursuing evil goals. In this way, the mission of media should not be one of passive warning about tomorrow but an active involvement with today. Of course, an approach to consider the traditions as fake also leads to a silent and passive mission in media. it looks as if looking at the issue as a phenomenon puts more responsibility on the shoulders of media which requires more elaboration. At least there are two groups in Dajjalism hegemony that the mission of media is not dealing with them in the same manner: 1) the group of leaders of Dajjalism (who deceive) and 2) The group of the Dajjalism followers and those who fall into deception. This mission can be classified in facing the leaders of Dajjalism as Jihad-like policy and negative (two approaches: criticizing and challenging their ideas and (b) disclosure of the roles and plots). But towards the deluded followers of Dajjalism phenomenon, the policy should be guide-like and positive (two approaches again: defining the principles and knowledge, and (b) showing the functions of Mahdism doctrine). Finally, an efficient and strong media can set the scene for the final government of the Imam (AS) with raising knowledge and awareness and awakening the world to this issue.

One of the changes that occur on the basis of religious texts should be universal uprising of Imam (aj). Based on religious thought, transformations in human society do not occur unless the change is established in humans. Sociologists consider media as founding factors for social change. So, to mobilize people to prepare and participate in the global change by Mahdi, we need to make good use of media. The fundamental question is, what are capabilities and limitations of these media? The present article considering hardware and software aspects of media and their capabilities and limits has come to the conclusion that we cannot afford to be passive in media with regards to definition as a transfer factor of the thought and culture, and considering that we have a very efficient Muslim media in the world, more reasonable than the present media. This media has capacities in three parts of events, such as pilgrimages, prayers, Eid-ol-fetr, congregation prayer, religious meetings, and religious places, such as Kaaba, Mashads, mosques as well as occasions like Ashoura, Arba’in, Fatemieh, Martyrdom anniversaries, birthday celebration sof religious personalities.

The Shiite concept of waiting have had an echo in the arena of international relations at the present time, especially that the Islamic Republic view itself as related to the concept of waiting and ground-setting for Presence. That’s why the concept of waiting and ground-setting for presence has been a semantic construction associated in the foreign policy of the Islamic Republic. In media, there are readings of the grounds for the belief and expectation for the Imam (AJ). According to this idea this is a driving force of the Islamic Republic of Iran which is in pursuit of foreign policy that would bring an outcome which would be destabilizing the so-called international security. A mechanical interpretation of waiting and ground-setting issue in media gives a distorted interpretation of these concepts in a way that they remind semantic constructs of any action which brought horror: terrorism, attempting to acquire the weapons of mass destruction and efforts to achieve such things. The present article aims to explain how to correct this abuse and distorted view of waiting and understand the structures of meaning of waiting in the international political and media space.

Today the world is seeing big and strange changes in the field of economy, relationship, culture, politic, contracts and international affairs for the globalization. for these big changes and developments in the world and the importance of globalization, we can not ignore it and don’t discussion about it. realism with notice for the different and complexity dimentions of globalization, knowing of this situation, understanding its lacks and unefficiences, good decision making and acting with notice in front it, is depending on deep recognition. today theorists of the globalization are increasing. Shia is explaning theory of global government of Emam Mahdi in the fields of culture and politic ….because in Islam especially in Shia, attention to future and making unique global government with justice and with leadering of innocent Emam is very important. this issue is famous with Mahdaviat. In this article we want analyzing the globalization and then compare globalization with justice government of Emam Mahdi.

This article examines the comparative review of news value model of Galtung and Rug and news values in the Promised ruler. Primarily, I explained the two strategic functions of news and news broadcasting in Islam which are anti-diversion and value creation and strengthening of the culture that shapes justice among the most important roles in the media in Islam. After explaining the strategic functions of the news media in Islam, I have considered evaluative comparison between theory of Galtung and Rug and the theory of the promised savior. It has ben argues that the cognitive value of the promised savior model accepts some and rejects some other elements of the total of twelve news value aspects raised by these two thinkers of Western news values (the value of eight public and four private values). I have also explained the reasons for my acceptance and rejection of those aspects and the philosophy behind some of the criticism I have towards news values.

This article is trying to open new dimensions of normative theory in the media. The perspective to final element is a point of distinction among these theories although discussion around this constituent is complex. the author have used the Islamic texts to find unified specification for media approach which are suitable for policy making of media and directed at the ideal, which will ultimately be presented in the form of a new diagram comparing the specifications and distinctions of other dimensions of normative theory in the media. These dimensions can be explained in the form of media justice, Alavi policy making methods in media, means of expression of Imam presence, media owners; the pious and the oppressed, and finally directing towards the goals based on knowledge and wisdom.