MASHREQ-E MOUOOD
Year:2015 | Volume:8 | Issue:32|Papers Count:14

The use of dreams in false claims of the sect has a special place because they do not have enough evidence to prove their claims, they resort to such issues. The claims of Ahmad Basari are not an exception to this rule and he made dreams as a foundation for his truthfulness and to achieve that, he instructed three day fasting and reciting a prayer for forty days. He is the one, who more than other claimants, based his evidence and referred to Quran and traditions to prove his views. This paper, after surveying the Quranic evidence, argues that some of the Ayahs used as an evidence for Hujjah do not indicate that and in fact some of the signs may indicate something other than the true dream and some other just indicate existence of the possibility of true dream.

Interpretation of the Hidden Imam reports of the movement in a difficult and different space. He is the guide who has to shoulder the great responsibilities of Imam in his absence period in which his existence is obscure and unknown. How can it be possible to have such management? This research aims to provide a glimpse of this management style, based on an image provided by the narrative documents and authentic informal evidence.The most important finding and implication of this study is to understand the Imam's presence among us. We see him, but our (spiritual) blindness prevents us from recognizing him. He did not abandon our supervision and is not forgotten. It is with his tact which some communities are shaped and some conspiracies are neutralized. He is our helper at the turning points of our personal and social life and keeps us in the great trials and does not let us get captured and annihilated by the enemy.

The special knowledge of the divine Imam (Twelve Imams), is a basic belief of Shia Imamate. However, the extent of the Imams knowledge is of the important issues that has various interpretations due to the complexity of the issues in it. This paper is a descriptive analytic survey seeking to answer the question that whether the special knowledge of the divine Imam is total or limited. The survey has been conducted in Shia Hadith which is considered a source of discussion regarding such issues. The review of this paper has led to the conclusion that there are remarkable and authentic traditions supporting both views of total and limited view of the knowledge of the divine Imam. Yet, it seems that these narratives are retractable. The methods of collecting these stories include: lack of dependent knowledge and the possibility of a total non-dependent knowledge, limited comprehensive knowledge and the limited total knowledge, limited active knowledge and the positional total knowledge. It is possible that their knowledge is total is some aspects and limited in other. It is also possible that their knowledge is total through some methods and limited in other. According to some cautious traditions, the statement about the limitations of the Imams is given rise. It is found that, among these methods, there are only two approaches that give a full analysis of the matter, that are "limited total knowledge, limited active knowledge, limited comprehensive knowledge and the positional total knowledge ". These two approaches are complementary.

The honorable titles given and other features relating to the Imam of the Time (Mahdi) has always been an important issue in this field and worthy of attention. The issue to be discussed is whether it is permitted or prohibited to publicly entitle the name and surname of Imam Mahdi as Mohammad, which is one of the titles given to him. Referring to him with this title, which is the name of the holy Prophet, "Muhammad" is banned by a group of Imami tradition, or at least, the title Muhammad is not clearly stated as his title. On the other hand, there are other traditions that allow publicizing this title implied here. Both traditions seem to be firmly rooted, documented and true. Among the famous Islamic scholars, the philosopher Mir Damad has declared it sinful to use this title while another prominent scholar, Sheikh Horr Ameli, has taken the opposite stand and has defended the use of the title. This paper reviews both views and provides an aggregate analysis.

The Presence and Rise of the Imam of the Time, which will occur during the End of Times and the world, is believed to impact the world dramatically and causes world-wide changes, which will be driving the world towards a very desirable position and make it the ideal place to live. In the (Islamic) traditions, a clear picture is provided of the Age of Emergence, but little has been said about the situation of the world after the end of Imam Mahdi's life, when it is promised that the global justice will continue as a steady-state till resurrection. Discussed in this paper is the issue of control of the world after the end of his life, and the reliability or lack of reliability of the rulers after him in preserving the desirable state of the world achieved in the time of Mahdi. In this respect, three religious theories have been reviewed, namely "Return of the Innocents", "Authority of the Competent Successors " and "Simultaneity of Resurrection with the End of Mahdi's Time". These three proposed views have been evaluated, and in the end, it is concluded that stability of Mahdavi rule is possible to be established till the resurrection.

The messianic belief of presence of the promised Mahdi is an original issue in Islam which is deeply rooted and established over time, and does not become old or obsolete. Given the need to recognize the Imam of the Time in Shiite Islam, and especially in our country, the present study is to investigate the condition of various strands of waiting for Presence in the students and its relationship with demographics characteristics. The students are from Payam Noor University in Char Mahal va Bakhtiari Province. The research method is descriptive and multistage cluster sampling method was used. Thus, the random selection of five Payam Noor University branches in Shahrekord, Broujen, Farsan, Farrokhshahr and Gandoman, which have the total number of students of 15,175, a proportionate sample number of 362 people were chosen to fit the design. Instruments of research include a questionnaire surveying the condition of various strands of Waiting for Presence in the students and its relationship with demographics and a questionnaire eliciting the information regarding gender, marital status, age, profession, economic status and information about the universities. Reliability assessment questions shows 0.86 through Cronbach's alpha coefficient estimation. Data were collected using a standard normal, independent t-test and ANOVA analysis is used. The results indicate a higher than average level of expectancy amongst the students and they can be considered waiting for his appearance. Among the various areas surveying the condition of various strands of waiting for Presence in the students, the largest percentage of respondents agree or strongly agree on the importance of health and comfort of the honorable Imam. Among the student demographic variables, only gender, age has a meaningful relationship with the level of the expectancy.

Among symptoms and signs of the End of Times, the discussion about Antichrist is one of the most controversial issues in the narrative of the two sects. Among the personal and surrounding characteristics of Antichrist, being symbolic or real is one of the most challenging issues regarding the Antichrist. The paper reviews the claims of both positions, and finds that although none of the arguments, either of the views of proponents or opponents of the reality view of Antichrist are untenable; on the other hand, some of the reasons proponents bring for reality of the antichrist are unwarranted. However, many of the reasons that opponents have offered to show Antichrist is only a symbolic character are in fact better matched with the known characteristics of the antichrist.