Identifying the exaggeration current of Ghalis in the minor occultation regarding Mahdi and his role in introducing the exaggerationists is particularly important. This identification has several uses in addition to familiarizing the people who exaggerate with an atmosphere of Imam's challenging and struggle towards them. Studies of the period of minor occultation show that after the introduction of extremists, they are portrayed as a very dangerous and harmful in Fegh sources, as well as anecdotal, historical and ideological evidence. During this period alone, several extremists emerged known as Ibn Nusayr Numeiri, Hussein Ibn Mansur al-Hallaj, Muhammad Ibn Ali Shalmaghany, Mohammed bin Ali bin Bilal, Ahmed bin Hilal Abartayi and their believers followers in the community who ebleived in Tafviz (transfer of authority of Imam to other people which is a deviation). Some of extremists of this period are influenced by one of the most dangerous former Ghalis, who was Aboal Khattab. The Imam of the time, either under his own signature or through his representative Nawab and his lawyers introduced these extremists and denied his Dispensation of Hujjah and refuted the Ghalis of this period and ideas associated with them.

The present paper seeks to represent one of the views in relation to the end of Imam Mahdi (A.S)’s life: the view, which according to some sayings and traditions has considered “martyrdom” as the ending of Imam’s life. This view is based on the traditions that generally consider martyrdom as the infallible leaders’ fate and some sayings that mention some points in the howness of his martyrdom. While our reviews deem such traditions and anecdotes to be incomplete to argue the martyrdom of Imam Mahdi, considering the fundamental differences between the periods of the first eleven Imams and the last one, there is no reason for such happening, because the dignity of great attempts of righteous people to establish life on the basis of justice and security on one hand, and the growth of human reason on the other hand principally leaves no motive to eliminate the promised savior. The current research, by analyzing such view, in order to answer how one can criticize the martyrdom of the promised Mahdi, has tried to investigate the propounded traditions from the viewpoint of source, authority and content. The findings of this investigation implies the documents on the martyrdom of Imam Mahdi are insufficient and since the normal fate of humans is a natural death, when we cannot prove the martyrdom with conclusive reasons, the inevitable destiny of Imam Mahdi’s life is different from that of his fathers which was martyrdom, and is a natural death.

One of the important issues, which has recently entered the country’s social and political literature and is deeply rooted in our religious thought, is “spiritual vision”. Spiritual vision is the true and deep knowledge and wisdom that has many dimensions and components. Obviously, the characteristics of Imam Mahdi’s companions can be studied separately. What we want to express now is Imam Mahdi’s movement followed by a government and spread of justice throughout the world and its fulfillment depends both on the spiritual leader and the characteristics of his companions so this great Divine Aid is achieved. That special feature in the companions of Imam of the Time is the spiritual vision, which is in accordance to the philosophy of Divine mission of prophets and Prophet’s Household but due to the lack of spiritual vision in their special companions, they failed to fulfill their mission. In this paper, by a descriptive-analytic method with reference to Quranic verses and traditions, we investigate the element of spiritual vision in its various dimensions including doctrinal, social, political and practical aspects in relation to the companions of Imam Mahdi.

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.

The period of Imam Mahdi’s appearance is the time for the ultimate realization of the creation of humankind on earth that has enormously been mentioned in Quran. In the present paper, with the help of traditions, we introduce three kinds of mentions of Imam Mahdi in Quran: 1. Direct mention of Imam Mahdi; 2. Mention of Imam Mahdi while talking about the accounts of previous prophets and people; 3. Mention of Imam Mahdi while mentioning examples of natural phenomena. Then when we study the examples of each type, by relying on traditions, we show the number of Quranic verses about Imam Mahdi and the future of the world are more than the cases that traditions mention they are directly linked to Imam Mahdi and by mediating on these verses, one can infer many facts about Imam Mahdi and the period of his appearance from Quran and defend the accuracy of most of messianic traditions by offering them to Quran.

“Absentee” in jurisprudence and law is someone who is far away from his property and wife, and there are some laws and rules for his property and wife and supervision of them has been laid on the spiritual magistrate and the jurisconsult. This is so for the property and the rights belonging to Hahdi, Imam of Time. Some of the jurisconsults on the basis of the general rules governing the properties and legal rights say that supervision of the properties of the Absent Imam is for spiritual magistrate. They believe that decision making that is Imam of Time’s responsibility, is the responsibility of the jurisconsult while this Imam is absent. There are some other jurisconsults who believe that the properties of the Absent Imam mjust not be in the hand of people, they believe that the properties that are among the people belong to the treasury and the Islamic Government and the jurisconsult and the spiritual magistrate as the deputy of Imam of Time do the supervision responsibility and the above mentioned properties belong to them, and this is what is preferred in this article.

Among the components of the social history of Shi'ite Islam and within the Shia beliefs and ceremonies, is waiting for the emergence of the Imam of the Time which has had a particular influence in Shiite ceremonies and accordingly, gained particular expression in the social and political circumstances with significant impact. The culture of expectation in Azerbaijani society before the Safavid Era suggests that from the early centuries of Islam up to Safavid institutionalization of Shiism, there has been in fact, belief deep rooted in the minds of Azerbaijani society, and thus the traditions and beliefs based on the socio-political movements influenced this area, and have been welcomed by the public. This research is seeking to explore the expressions of the Waiting culture in the Azerbaijani society in the pre-Safavid era using descriptive survey and the use of literature review.

In a variety of theological, philosophical, and exegetical sciences, the necessity of the presence of an infallible Imam in every age has always been considered. However, it has always been about what dimensions does this necessity and dependence include? In other words, in what areas do the matter world and heavenly world, need the presence of the Imam of the age? In the meantime, is it possible to believe that one can find a remote area, where the world is not dependent on the Imam? Today, a significant part of existing knowledge about Imam Asr (Mahdi) among the general public and even the Islamic seminary and university elites is the product of hearsay and repeated words that are far from the knowledge system outlined in the verses and traditions. This necessity caused this work to analyze the dimensions of this dependence, emphasizing the thought of Ayatollah Safi Golpayegani, using a descriptive-analytical method. One of the most important findings and innovations of this work is the description of the dimensions of the world's dependence on the Imam of the Age in all material, heavenly, individual, social, novel, and survival affairs. Accordingly, in no age, the earth will not be out of God's Hujjah (Imam or an Infallible), and this dependence is not rooted in credit, but rather it is caused by its true relationship with God's guardian.

The subject of Mahdism and the need for serious attention to it do have special significance in Islamic hadiths and insights. Mahdism research area like other spiritual research areas has seen examples of deviation at micro and macro levels. Referring to the prophet Muhammad and his Ahlulbait’ s hadiths and insights and also, using the Imam Mahdi’ s road map which has been derived from their words for Imam Mahdi’ s believers are the best ways to stand against the wrong thoughts. In this research, Ahmed Al-hassan’ s fake mahdavi claims about the twelve Mahdis’ era have been studied by utilizing original shia’ s sources and references. This claimant especially states his wrong claims through the interpretation of related hadiths. In this work, we have decisively responded to his misunderstanding in commentary of reliable hadiths in his view by correct documentary and textual reviews. In the following, his wrong conjectures have been scrupulously compared by particular shia’ s hadiths. Finally, a hypothes about the twelve Mahdis’ era have been presented according to valid and successive hadiths.

The notion behind awaiting the promised savior, besides its spiritual aspects and inviting the people to perform descent acts is an attempt to set up a social structure based on justice and equality. Throughout the history, the anticipators-religions and dogmas- have looked forward to the appearance of a social savior and reformer. The instructions of the Holy Qur'an give the tidings of a society whose inheritors are righteous people. The traditions and narrations emphasize that the promised savior will be from the household of the prophet of Islam and is called "Mahdi".The present article deals with the uprises having taken place in the name of Mahdi (may God hasten his appearance) in the first two centuries after Hijra, which were based on the belief in awaiting the savior and were effective in the political and social changes in iran.These rises are classified in three groups: the uprises having appealed to the idea of belief in the Shiite promised savior called Mahdi; the uprises by Moslems against the caliphates of the Omavites and Abbasides, under the title of al-Reza from Mohammad's Household; the uprises by the Iranians based on a mixture of the Islamic and pre- Islamic beliefs. These uprises eventually ended in the acquaintance of the people in Iran with their rights as human beings and Moslems.