MASHREQ-E MOUOOD
Year:2012 | Volume:6 | Issue:22|Papers Count:10

One of the hesitations and challenges facing the divine prophets and Shiite Imams is that their infallibility does not seem to fit in with the human choice. Is not committing sin or error, whether intentional or unintentional, whether a petty misdemeanor or a grave sin (which is a belief of ImamiShiite), throughout their lifetime, mean in a way contradictory with their choice as a human? The Ulema and Islamic scholars have provided solutions as response and rational and logical explanation. Amongst such solutions are providing a comprehensive and complete explanation and interpretation to resolve such conflict, the argument for coercive force of infallibility, the argument for not having their own right to do good deeds, and the argument for their immunity for their duties towards God, etc.What we consider here as a solution to the conflict of Infallibility and its coercive connotations, is the explanation of such a riddle, that is considering the nature and truth of infallibility, for finding about the immunity of the infallible Imams.

The friends of God (divine messengers) are the best teachers in the history. They are connected to the source of divine revelation and wisdom on the one hand and able to oversee whatever goes inside human beings and their relationships on the other hand. Reflection about the way training teachings of Mahdism can open a window into understanding their precision and accuracy and get us to understand their social situations.Messianic idea of Mahdism is an approach into the future, a look that emphasizes on the large volume of verses and Ayah Narratives. Yet, what goals creation of such an approach would have and how does it affect its audience? Surveying the how and why of putting forward such a messianic idea in Quran and the Sunnah assumes drawing a framework to address a basic need, which is the concern of this paper. This paper aims to draw the framework of preparations for putting forward this messianic idea.

Shiites in periods of history, especially since the Safavid era, have regarded the ninth day of Rabiol Avval as holy and have celebrated this day. This article is set to explore the reason for this celebration and demonstrate through valid and ancient references that the main event of commemorating this day in history is the beginning of imamate of Mahdi. As the father of this holy Imam is martyred on the 8th of the same month and what has been said about commemorating the death of one of the enemies of AhlulBayt on this day is not true or did not happen at that same day.

Some of the Sunni scholars have attempted to find Quranic documentation for what happened after death of the Prophet Mohammad. One such Quranic verses is the verse of ' Estekhlaf' (Noor: 55), which has a special standing in the views of Sunni theologians and commentators in the issue of caliphate. It is one of their arguments for proving the rightfulness of the Caliphate of Abu Bakr and the other Caliphs. These Sunni scholars have attempted to interpret the content of this verse in a way that it can only be applied to Caliphs and also reject any other interpretation that may make way for its application to anybody other than actual Caliphs. Therefore, the audience of the following verse is taken as to be present in the age of Prophet's lifespan: va ad allahollazinaamanoomenkomvaamelossalehat (Traslation of the verse: God has promised to those who believe and do good deeds.) Accordingly, some Sunni commentators such as Fakhr al-Razi, have denied the application of the Ayah to the Shiite Imams (who haven't been present at the Prophet's lifespan). Aloosi has also ruled out its application to Imam Mahdi, who has not been present due to the absence of Imam Mahdi. However, according to Shia Hadith, both the content and the form of this verse show that the promised people are the holy twelve Imams including Mahdi and their followers: These hadiths rule out the fulfillment of this promise at the same age as the Prophet's lifespan. Thus, Shiite sources argue that fulfillment of this promise is only possible at the age of re-appearance of Imam Mahdi.

Among the important issues in today's applied theology is the discussion of the meaningful of life. Under different headings in various monotheistic and otherwise religions, it is the same messianic idea of Mahdism which is shared.This paper seeks to demonstrate the relationship between life and messianic Shi'ites belief of his life in absence. The meaning and purpose of life is a significant element to be considered alongside that of messianic meaning of Mahdism here. Then, through the inductive method and relying on the frequency of the incoming news, I will attempt to prove the issue.

The present article describes the ontological approach to the research on Mahdism. However, before that, we first need to express the necessity of ontological research in the narratives presented. Then, each of the ontological principles are given attention such as "the divinity of God and messianic Mahdism", "the best system and Mahdism", "The idea of positive futurity and Mahdism", " The rule of Qasr and Mahdism" and "The rule of Favor and Mahdism".

Verses from the Quran have talked about the survival of the Judaism to the resurrection day. However, the Nisa Surah, verse 159, refers to the end of Judaism life with the return of the Jesus Christ. For beginning, the apparent contradiction between these two accounts can be resolved in two ways: Firstly that the life of Judaism would be continued informally as complicit after the return of the Jesus Christhas occurred, and secondly that according to the evidence in Quran and Hadith the first set of verses, the survival of the Judaism till the resurrection day is taken by mistake as concomitant with the return of the Jesus. According to some evidence, the first of the above has a stronger justification and seems more likely, however, this can also be explained by a combination of the two accounts.