فصلنامه انتظار موعود
سال دهم شماره 32 (بهار 1389)

According to the belief of the Imamiyah shi’it, after the Imam Hasan Asgari (p.b.u.h.), his Excellency’s only child, namely, Hujjat ibn al-hasan al-mahdi (m.a.h.h.a.), is the Imam. To prove this point, they have brought a lot of intellectual and narrative proofs. One of the their intellectual reasonings on the Imam’s existence and leadership (Imamat), is the reasoning of infallibility. This article consists of three 1. The necessity of the existence of an infallible Imam in every Age.2. Being the absolute truth on Imamat limited to the Islamic nation. 3. Not being anyone infallible except his Excellency (m.a.h.h.a.).The first introduction has been proved by many intellectual and narrative proofs and the second introduction, is the case which all Muslims have consensus on. The third introduction is proved by the incorrectness of the other Islamic sects’ ideologies on the subject of Imamat. Either they do not believe in the existence of an infallible Imama – that the first introduction abrogates it – or their sayings on the issue do not match with historical truths, and the authentic traditional proofs; therefore, the fact, on the subject is what the Imameyyah shi’it believes.

The Era of Religion Mastery, is the time for preparing the way for the human to return to his Monotheistic nature; therefore, we should clarify and provide it’s blessings and results in the same way. Expanding the justice that has been accepted something definite, at the Appearance Era, has been based on the equity in Monotheism, understanding the human position as God’s servants, and being saved from the polytheism of self worshiping and bringing down the illusive ideals. In that Era, the spiritual and moral security appears on the base of lever of God fearing. The bloom of intellects, the growth of the moral virtues, the purification of vices occurs on the ground of correction of the beliefs; and the factor and motive of all blessings, is Monotheism and believing in God.

This article deals with the subject on Seyyed Hasani in Khotbatol-bayan, which is written in two parts, document based axle and context based axle. In the first axle the document of the Khotbat (sermon), has been investigated and the views of those who are in favor and against have been given. The views of those who are against have been given in three sections: first section the weakness of authorities. In this section Jed Togh and Abdullah ibn Masud are evaluated. In the second section; the lack of the first transmitter for the Hadith. The third section; the tradition is not narrated in the authentic sources that is a sign of invalidity. The views are those who are in favor have been given in two sections: 1. Defending ibn Masud; factors like: being one of the companions and narrations that have praised him.2. Scholars’ attention to this Khotbat that in the section, the names of some of the books which this Khotbat has come in them, are mentioned. The second axle of this article investigates the context of the Khotbat and will come that some scholars found many problems with the context of the Khotbat and rejected it and some others in acceptance of the Khotbat, believed in some details.

Prof. Henry Korben (1903-1978 A.D), is the most prominent western interpreter of spiritualism and the Islamic philosophy, who due to his familiarity with the late Allameh Tabatabai, reached some noticeable truths in shi’it school, in away that, sometimes just like a shi’it, defended this school and discussed it. Henry Korben as a phenologist, pays attention to this point that, how the Mahdaveyyat from the view point of Islamic Teachings, is described, and that how the interpretation of the Book and the Sunnah, or the view point of shi’it scholars and shi’it mystics to the Mahdaveyyat is. Henry Korben, based on this method recognized that the Mhadaveyyat Theory is the principle of shi’it and mysticism; and that the subject on twelfth Imam (m.a.h.h.a.) is the most important ideological - mystical belief in shi’it. He also believed that one cannot believe in shi’it, mysticism and the spiritualism, and meantime, ignoring the subject on Imamat and the Leadership of Imam, which finally ends to the twelfth Imam (m.a.h.h.a.). He believed that the philosophy for the Occultation and the Appearance of the Imam of the Age (m.a.h.h.a.), was based on the suitability and the unsuitability of the individuals and the level of their knowledge and believed that until the time that one cannot know the Imam, speaking about his Excellency’s Appearance would be unacceptable. Although we criticize Mr. Korben that he did not pay attention to the social – political dimension of the Appearance of his Excellency and has neglected it.

Due to the lack of understanding of ethical values, and absolute hereafter look of it, the current educational system, does not have the capability to pave the way for the Appearance and training of the individuals to be able to live with the Imam of the Age (m.a.h.h.a.). The principle values that are positive in Mahdavi ethic, and is negative in nowadays ethic is, having the worldly materials ethical values. In the Mahdavi ethic, with looking deep into the verses of the Holy Quran and taking benefits from traditions said by the Household (p.b.u.t.), ‘having the worldly materials’ and not ‘secularism’ inters into the ethical system as a positive value. This change makes some differences in the index of the importance of some of the values and their opposites and some other changes in definitions and proportions between ethical values and a change of view to some practical examples. The current ethic, with relying on the absolute hereafter look, was not able to have a deep and spiritual understanding of the world and to organize it well. This very point, has made us penetrable in front of the worldly and materialistic western civilization. Actually the true nature of this world is God’s mercy current and the whole universe is his sings and verses; so one should not be charmed or should not be afraid of. One who refers to the world with bravery and purification, in fact, has passed the charming worldly life appearance and is truly in goodly life. The change of worldly life to a goodly life in individuals, makes the person refer to the world and try and strive for a better life and take benefit from God’s blessing. From another point, in its social dimension, the Holy war against the oppressors, is another aspect of a great merit in Mahdavi ethic, that makes the change from the worldly life to the goodly life in its social aspect, and this very change is the essence of his Excellency Appearance (m.a.h.h.a.).

The prospects on the future as the Knowledge of recognition and the formation of the future, nowadays, has found an important position in the world; and has entered in different aspects of the human life such as, culture, politic, economy, and social. This new-appeared knowledge, although, it has a root in the old history, but it has found a new order and has taken special bases, principles techniques and approaches. Due to its progress and growth that has started from the west, its bases and principles have been effected by the western modernization and have accepted the smell and color of secularism and humanism. Based on this, to localize the prospects on the future, there has to be serious filtration in its approaches and principles; from religious point of view and especially from the Quranic point of view. The recognition of the Quranic prospects on the future and paying attention to the position of Mahdaviyyat theory in it, can be a great deal of help in localizing the prospects on the future, and to strengthen the religious aspects of it and to make its results more practical.

It is easy to understand the true nature of the Islamic Revolution; but every easy matter cannot be explained easily. To get into the main core of this truth, we need time. Islam and with a greater emphasize - Shi’it - in the philosophy of history, the process of civilization making and the last station of the world, has brought a powerful, finalist, idealistic picture in Mahdaviyyat doctrine to the people’s attention. But this Teaching – during the history – has mixed whit great fear and scare and in some cases, has been abandoned with conciseness. With the victory of the Islamic Revolution, the Mahdaviyyat doctrine, which had been ignored in the vortex of time events, was brought back to the main life of the Muslims. The writer, in this article, tries to show the level of the effect of the Islamic Revolution on the Mhadaviyyat doctrine, and also the people’s view to this Teaching.Keywords: Mahdaviyyat, The Islamic Revolution, Entezar, Imam Khomeini (r.a), Preparation, Velayat-e Faghih, lookingThe Translation and Explanation of Al-Faraj Prayer By: Zahra BanoyadiAbstract:It is obvious that one of the duties of a person who is waiting for our Master (m.a.h.h.a.) to come, is praying for his Appearance. One of the prayers that has been narrated on his Excellency’s Appearance is, the prayer called Al-Faraj. This prayer that – based on the traditions – was taught by his Excellency himself to Mohammad ibn Ahmad ibn Abi Al-Lays, has valuable and precious religious contents. His Excellency, has taught us, how to describe our conditions when we are talking to our Lord, but with relying on the One whose aid is to be implored, in our hard and easy conditions. His Excellency, with taking benefits from the preparation made by the words – ‘Salavat’, and ‘Ulel-amr’, transmits and important subject to his followers that there is a direct relation between knowing the Imam and following him and that the only way to know him is, to follow him. The importance of knowing the Imam is not hidden to anyone. The fruit of this knowledge occurs in the last part of the prayer, in the practical way and in the supplication form; because the supplication, is seeking help from God’s Saints and this would not take place except with having a deep knowledge to his Excellency.