One of the central elements of making civilization is the explanation of the type of view toward the issue of development and providing a path to its fulfillment. For this reason, in recent years, the officials and researchers have paid attention to the Islamic-Iranian model of progress. Despite the unique capacity of Messianic thought in the Islamic intellectual system and the design of the path of Islamic Revolution to achieve the global governance of Imam Mahdi (A.S), the Messianic thought has been neglected in composing the Islamic-Iranian pattern of progress. From the perspective of holy Quran’s verses and traditions, there are some descriptions about a pioneering and perfect community which is referred to as the community of the Appearance Era. Identifying the elements of this perfect and developed society from an Islamic perspective provides the ground to design a model of development and progress in accordance with the Islamic culture and the mission of Islamic Revolution. In this article, we have tried to examine the aspects and features of the society of the Appearance Era, and use them as a basis for explain the aspects of Islamic progress. The research method used is logical-deductive and is based on investigating library documents. Thus, after investigating and analyzing the collection of resources and descriptions of the Messianic society, we provide a coherent model including the theoretical principles (assumptions) and macro and practical strategies for the development.

The cultural development, the establishment of conditions and the suitable material and spiritual opportunities for people in the society, to recognize their status and increase people’s knowledge and readiness for the change and progress is in the acceptance of its general principles. The ultimate goal of the cultural development should be the human’s growth and excellence in all aspects. The material growth is fundamental and necessary for the human’s excellence. It is evident that this aim is not achieved unless the human’s context of life is appropriate for it. This important fact is seriously considered in the ideal Islamic society (Mahdavi’s promised society), in which the issue of culture and cultural development is very important and a new culture replaces the decadent ones. The cultural development includes all layers of culture (ideas, beliefs, values, norms, behavior, knowledge, products and symbols) and can provide appropriate prospects for the cultural development in an awaiting society. Accordingly, the prospects for the development of culture in the society should be based on the knowledge and lofty ideas that are derived from the Messianic teachings and it should be stipulated in the national prospects.

Composing an Islamic model of progress has been one of the concerns of Ayatollah Khamenei in recent years in order to improve the efficiency of the Islamic government in the course of attaining its ideals and the realization of a new Islamic civilization in the world. On the other hand, the Messianic ideal and awaiting the promised has been the favorable horizon of the Islamic Revolution and the orientation of activities and policies in his thoughts and those of Imam Khomeini as the revolution’s leaders. This article seeks to examine the relations of the doctrine of awaiting the appearance and Messianic government, with the progress model and the outputs of this doctrine in composing the Islamic model of progress with taking the Messianic thoughts of the great leader as provisions and with a descriptive-analytic and comparing approach. The research findings show that from the view point of the supreme leader, awaiting the promised is the governing soul, the measuring tool, and the goal and the criterion for the Islamic model of progress and has outputs like enhancing the hopes, creating great efforts, fighting the West, Jihadi efforts and planning in the route of developing and implementing of progress model.

The main issue discussed in this article is the view point of Mulla Sadra, the philosopher and exegete, on esoteric and exoteric interpretation of Qur'an. Studying his works, particulary the exegetical ones such as Tafsir al-Quran and Mafatih al-Gayb, displays that in the exegetical system of this shiite esoterical philosopher, the real interpretation is the esoteric one while insisting on the "priority of the apparent meaning", he has a strong tendency towards the esoteric meanings of Quran.In this review the abstruse is reach through what is apparent of the verses.

One of the fundamental principles in inference is Religion Taste. Jurists use it to optimize Ijtihad. There are different arguments about Religion Taste. It can be found we can use it as a minor reason along with other reasons.Jurists found that they should know the legislator 's ways and needs and recognize the nature of religion.At first this article defines religion taste and then analyzes its challenges such as establishing new jurisprudence and etc.

Interpretation of contract means to take screen of every kind of ambiguity caused by silence, implications and conflicts in terms and discovery of purpose of contracting parties. Verbal principles are one of the contract interpretation principles and essentials that can be access to words of common emergence by them. In assumption of ambiguity of contract, that, usage of real or metaphorical meaning is not clear and there isn't contextual evidence about usage of metaphorical meaning which must carry real meaning by help of the truth principle. In assumption of silence, we must pay attention to whole contract.

Revolution is an extraordinary phenomenon in the development trend of societies. Complexity, multi-dimentionality and multi-layerdness in concept and diversity in its origin, process and instance are among its features. Another feature is that there is no consensus and agreement over a specific and acceptable definition for all schools of thought and approaches.Reviewing these characteristics in this article, the author tries to achieve a comprehensive definition from educational point of view so that when they encounter definitions, students and researchers can have a primary and relatively clear image of the concept. Finally an image of revolution model will be presented from Marxist and Islamic viewpoint.

This article disuses the modern Arabic poetry from 19th century until triplicates in twenty century, we see the changes in the poetry in this period, the first poems are called the new classicism, then the changes in the poem continue near the three schools in the Modern Arabic poetry, they are: The school of Al-Divan, the school of Apollo, and the school of Al-Mahjar. The poets who were following these schools, made the changes in content, form and style of arabic poetry and the romanticism manner was prevailed in their poem.

Each philosophical school provokes particular kinds of cultural theories by providing its anthropological, epistemological and ontological propositions. For example, the formation of phenomological thoery of culture was made possible by Husserl’s philosophy, and Hegel’s philosophy provided some axioms of Marxist cultural theory. "The Șadrian philosophical system" is no exception to the rule above and has the capacity for providing a clear theoretical framework to lay out a cultural theory.In recent years, researchers have commonly tried to propose the "theory of Sadrian culture" under the philosophical discussions about proving the existence of society. Since this theory has not been published in its totality and in a coherent way, the present paper tried to provide a coherent and organized version of theory of Șadrian culture and refer to its philosophical foundations.

The holy has referred to the conditions of the Hour in the verse 18 of chapter Mohammad. By the conditions of the Hour is meant the events that happen before resurrection or the appearance of Imam ahdi (a). Commentators of fariqain, relying on the sayings of the Prophet and Imams, have paid much attention to the subject. Though the expression of the conditions of the Hour has been used frequently in Islamic sources, there can be found many cases of ambiguty between the signs of resurrection and those of Imam's appearance. An attempt has been made in this paper to distinguish these signs with reliance on Quranic verses, traditions and analyzing the content with regard to the cases and Sunni and Shiite commentaries.