MASHREQ-E MOUOOD
Year:2016 | Volume:10 | Issue:37|Papers Count:9

This article is a continuation of previous articles and reflects on how the religious messianic teachings of the Imam Kazem and Imam Reza are offered. These statements have been formed with respect to the overall objectives, risks and needs of the stability and power of the Abbasid era, approaching to the occultation era and the emergence of deviant group of Waqifite in Shia.Reflecting on the emphasised themes of these statements and their related overall objectives and needs of each era highlights a general plan that has been followed in this type of education, and on the other hand, make Mahdavi teachings more visible in terms of their moral and educational impact. This research focuses on the content analysis of the narratives from these Imams and attempts to show their impact on Shiite community of the time depending on the conditions under which they were issued. Thus, the narratives issued from these two Imams should be themed with exemplification and reflection on the conditions of their issuance in relation to audience and the relevant teachings should be discussed wisely and accordingly. This paper highlights that in the time of Imam Kazem and Imam Reza, the teachings regarding Mahdism included not only the apocalyptic and Mahdism principles but also notes about training the audience and a kind of setting the scene for avoiding or safeguarding against the deviations associated with Mahdism.

In Kant thought, the history has a movement from the defect to perfection, from barbarism to civilization and from paradox to equilibrium. The product of this historical movement for human is freedom, equality and rationality. According to Kant, as the history goes further, better conditions for the unity of human society appears, and the end of history of life results in the global union of human and conflict resolution. During his historic move, the humans accomplish the rank of freedom and rationality. This freedom consists of two phases: one phase is of Internal freedom, in which the human's animal desires and emotions get subsumed under the rule of reason and in fact human get to become gradually wiser. In the phase of External freedom, tyrannical dictatorships gets eradicated and human reaches the independence from anything which is irrational. Human being gets free especially from the bondage of physical desires and gets practically free from authoritarian regimes. This view has a lot in common with the doctrine of Mahdism raised by Shiite thinkers and thus Kantian's view about the end of history can approximate the rational and natural justification of Mahdism Doctrine.

The present paper intends to consider Researching Mahdism as a field and its Pathology. Defining such an area as a new field of Islamic humanities, brings discipline and integrity to this field of study. No doubt all fields of knowledge always run the risk of misunderstandings and inconsistent readings and different challenges. Researching Mahdism as a field is also within the scope of this rule, too.In this paper, in addition to systematically identifying areas of Researching Mahdism as a field, we seek to provide arguments in order to justify Researching Mahdism as a field and identify challenges and refine them and find out the negative attitudes towards it and finally to stabilize the position of the field as will be the field of Researching Mahdism.

Henry Corbin, influenced by thinkers such as Heidegger and Suhrawardi, achieves to a hermeneutic view of the world, where Meaning has the sense of authenticity in its various aspects. He relies on the views of Suhrawardi, who is the founder of the theory of a causal and active link between the three worlds of Malakut (Divine), Exemplar, and Material as well as studying the Iranian Shiite arrives at a horizon of ontology in which the humans need constant connection with the Divine intellect (the Malakut) through the Exemplar world. In other words, accepting Suhrawardi's views leads to the subsequent inner prophethood, and thus esoteric interpretation of the phenomena that is what Carbon uses to analyze Shiite ideas. Thus, Suhrawardi offers a new phenomenological approach that can explain the phenomena of Imam's Absence of Leadership through Imamate with which it can be analyzed and understood. In this approach, a unique capacity is discovered where its basis is on Malakut and Exemplar world, the world in which Carbon finds the Hidden Imam's position. By examining the how and the why of Suhrawardi-like view of Henry Carbon to the Imamate leadership, Absence and Time, this study attempts to construct and offer a model.

Belief in the Mahdi, is indeed rooted in the traditions of Islam and undermining this belief is only possible by denying such traditions and reports about Mahdi. Therefore, the deniers of Mahdi, consider the absence of traditions related to Mahdi in Sahih Bukhari's as a reason to discredit this religious orientation. Since in fact Bukhari retains only a brief account of the Messianism in which the name of the Mahdi is not specifically mentioned, it seems that during the heat of Anti-Alavite policies Abbasid intensified during the reign of unsympathetic Caliph called Mutawakkil, Bukhari is compelled by the policies to adapt and therefore avoided quoting Mahdavi or Mahdi related traditions and Hadiths. The ending of Messianistic tendencies in Abbasid Dynasty was an attempt to improve legitimacy of Abbasids and coincided with their intensified hostility to Al-e-Ali (Ali's family and descendents). This was the most important political strategy at the time and therefore, the practical move was to direct religious and ideological orientations in line with Caliphate. Thus, apart from Bukhari, the citation to Mahdavi traditions in Hadith books of that era drops dramatically. In this paper, we show by) analyzing Bukhari that those narrated traditions as well as traditions citing the virtues of Ahlul-Bayt (Prophet's and Ali's descendents) are only short and very sparse or few. This can be an evidence of such (political) influence of the era discussed.

This study seeks to analyze strategies in order to institutionalize a culture of Mahdism in the secondary school curriculum from the perspective of some teachers in Isfahan. The study is a descriptive research of the survey type and its approach is applied. Research population is only the high school teachers in Isfahan (4413 teachers) who were engaged in teaching during the year 1393 to 1394 Hijri Shamsi. According to Cochran's formula, 165 of them were randomly selected as a sample and picked proportionally to the quantity in the six areas. Instrument is a questionnaire developed by the researcher himself and validated and has a reliability estimate and the results were analyzed using descriptive and inferential statistics. The main results of the study indicate that according to those teachers, the most effective strategies in schools curriculum for institutionalizing the culture of selflessness and sacrifice (martyrdom), are educational strategies, with the highest average of 4.21 and the least are research strategies with an average of 3.62. Amongst the asked items of educational strategies, three items attracting the most views as the most effective are as follows: The design conceptualizations, examples, illustrations and related components to the messianic culture in textbooks, Actions of teachers and school administrative staff as positive role models and observing a match of their words and deeds with the Mahdi culture, and learning about the celebrities in the field of Mahdism when aligned with the syllabus taught during class.

Succession of Mohammad (PBUH) is considered the point of differentiation between Shiite and other Islamic sects. The main axis of the Shia faith is the belief that the successor of the Prophet is determined by God's command and within God's exclusive rule and recognition of the twelve apostles called Imams is considered as an vital element in Shia. Although some have tried to dispute the original tradition; however, the frequency and strength of traditions leaves no doubt about the exclusivity of this position for those twelve Imams. The harmony between the traditions of Ithna Asher on Twelve Imams, can also be a definitive proof of truth of the Shiite traditions. On the other hand, different interpretations of the terms used as successors, the Caliphs, Imams, etc. These terms are employed by the family of Prophet to describe the successors of the Prophet. These traditions promise to refute other diversions such as ideas that decrease the number of Imams or unduly attach more Mahdi's after the number of twleve and thus confirms why it is named the Twelver Shiite.