The under-investigation subject in this research is Messianism and futurology which examines the concepts of Messianism and futurology and the relationship between them and also their functions. Since futurology examines the knowledge or the study of possible and desired future of a society, we can estimate the possible future of a society based on understanding of the past and conditions of the present time. This issue has a special place in Islamic societies, because in religious perspective, forming future in the appearance of the Expected Imam is a clear and comprehensive answer to the natural and fundamental questions of human in relation to the desirable and aspirational life of future. Despite some differences in assumptions, questions and goals between futurology and Messianic studies, similarities between them has caused a detailed ratio which provides the possibility of close and mutual interaction with maintaining their epistemic and methodic independence of each other.

In Iranians thought and practice, Messianism has a particular place. In a sense, belief in emergence of a Savior to free people from political and social problems may be considered as one of the characteristics of the Iranians' political culture. It is as if that, in spite of discontinuities, some kind of continuity has been involved in the history of Iranians' political thought. Iranians' angel of the Earth has in every age faced a risky situation; and, at the same time she has developed various hopes. The present article describes and analyzes the elements of Messianism in Mazdian/Iranian mythological system. Relying on four categories of “risky situation”, “principle of hope”, “principle of justice”, and “democratic promise”, the author tries to infer gains and possibilities of Iranian Messianism. This theoretical attempt relies upon requirements of the postsecular horizon. To discuss the issues mentioned in the present article, two questions may be introduced: what are the Messianic elements in the Mazdian political theology? In the context of the Iranian political theology, how may the democratic promise be developed along with the principles of hope and justice?

By posing this question, what is Messianism? , we have tried to analyze Messianism as “waiting for an agent to exit a situation”. Initially, we discussed the importance of situations that Messianism orients towards. We then demonstrate different orientations of Messianism in various situations. Furthermore, by acknowledging the diversity of orientations, we emphasize the perpetual nature of the "desire to exit a situation, " articulate the continuity of Messianic moments based on this desire. The significance of research on the concept of Messianism lies in that it is generally perceived as a onedimensional and self-contained concept. One-dimensionality implies that Messianism is often limited to the expectations of prophesied religions, which is self-contained and lacks relevance to any specific situation. Thus, the goal of this research has been to destatus Messianism and illustrate more comprehensive facets of it. Through an descriptive-analytical approach, drawing on relevant theoretical sources in the humanities, we pursued our research goal within the theoretical framework employed. In conclusion, the research demonstrated that Messianism is not merely a religious concept based on idealism but a concept that encompasses all levels and aspects of human existence.

Undoubtedly, to have faith in the advent of a word wide emancipator and reformist changed to be a common belief among nations with different cultures and will appear to perform and observe fairness. This paper studies various aspects of the emancipators in five civilized continents of the world. We will finally sum up our discussion by comparing and contrasting the similarities and differences of the concerned symbols and myths for such an emancipatory.

“Epistemology of Mahdism” is a conditional or doubling epistemology which analyzes the knowledge resulted from Mahdism with a logical perspective and answers the questions like: Is it possible to have certain knowledge of the terms of Mahdism? What are the ways and sources of knowledge of the terms of Mahdism? Are Messianic terms capable of being true or false? In the terms of being true, what does their truth mean and how we can prove them to be true? The writer believes with the cognitive faculties of sense, reason, heart, acquired and intuitive knowledge, one can achieve the certain knowledge of Messianic issues. The certain knowledge should be acquired either through the evidence in the form of apriority and matters of conscience or via the definite proof. According to the theory of foundationalism, if some of Messianic terms are of the types of actually granted issues, i.e apriority and matters of conscience, they are authorized and do not need to be justified, because their truth is in their essence. Otherwise, Messianic terms are justified based on reasons and arguments. It is undoubtedly true in the terms of Messianism, there are matters of conscience which are actually granted and physical phenomena and transmitted data which are proximately granted.

Jesus Christ holds a special status in the Quranic literature and in the hadith related from the Prophet Muhammad. The present article deals with the status of Jesus Christ in Muslims' conviction in the End of Time, for it has a noteworthy position in Sunnite hadith sources. This topic is categorized under the topic of kitab ishrat al-sa'a "book of the features of the time". One of the signs of the advent of "sa'a "the time", or Resurrection, is the coming down of Jesus from the heavens. This will be take place along with the advent of the Infallible Imam al-Mahdi as well as that of Dajjal.

Futurology is a relatively new field which in terms of its broadness and variety of related areas has had very important outcomes for countries and communities so that today it has become one of the decision-making tools. Already in this area, extensive studies have been carried out by powerful countries in order to gain competitive advantages and dominate the world. This event adds up to the importance of achieving more powerful approaches in the field of futurology. Undoubtedly, the intellectual system of Islam, especially Shi’a’s sources, more than any human’s school of thought, has the ability to define the most strategic issues of futurology. One of the transcendental grounds in this system is the Messianic thought. As we know, the belief in the Savior is favorable by most of religions, but the capacity to benefit from the forward-looking teachings on the basis of Divine inspiration can only be found in Shi’ism and Messianic teachings and it is not in the capability of other movements. So there are rooms for more comprehensive studies in the system of Messianic futurology. The present review is a comprehensively analytical review in the field of Messianism and its forward-looking functions based on reputable sources of Shi’a. This research is in the realm of discussions on philosophical scientology including the five dimensions: “Epistemology”, “Methodology”, Ontology”, “Axiology” and “Semiotics”. As the results show the system of epistemological futurology embodies concepts, methods and tools, some of which can be applied properly for broad studies and understandings of Divine teachings of Messianism.

Understanding of Zoroastrian messianism and sotarology, especially in the Gathas of Zoroaster, keep still Avesta experts occupied. The current view is that although the idea of apocalyptic saviour is something made up in the young Avesta and pahlavi literatures, in the Gathas itself we can find apocalyptic meaning of the »saoshyant«.Hee I like to show that »saoshyant« has in Gathas no apocalyptic or eschatological meaning, though some yasnas of the Gathas may likely refer to the idea of the coming of a person like Zoroaster in the future. Likewise, the idea of frasha-making (= renovation) of the world (or existence) is not equal to eschatology, which has its evidence in the Gathas too. Therefore, as the doctrine of »frasha«-making turned in young Avesta to eschatology and frashkard, also the early meaning of saoshyant, namely the beneficent asha-believer (who benefits the world every times), changed to the eschatological saviour.Saoshyants in Gathas are typical Mazda-worshipers, who try together with AhuraMazda to benefit always the world and make it »frasha«. This beneficence to the world can culminate at the end of the time by the triumph of the Mazda-worshiper over the wicked. Although this doctrine, may overlap eschatology and even the belief in the coming of a feature like Zoroaster, but it is not equal to them.

One of the most serious challenges facing humanity today is the question of the meaning of life, to which various solutions have been proposed by experts. This article employs an exploratory research method to examine different aspects of Messianism, particularly Islamic-Shiite Mahdism. It also seeks to identify the elements that enhance meaning in human life. According to this research, such a belief can provide meaning from a supra-religious perspective by offering hope, realizing humanity's long-standing ideals, and forming a universal government. Additionally, from the specific perspective of Islam, particularly Shiism, the beliefs surrounding Mahdism—such as a focus on justice, an emphasis on human dignity, the belief in Imam Mahdi, and the necessity for purposeful effort and patience—can profoundly enhance the meaning of life.

Messianism is one of the most important concepts in Judaism. The Zionist movement succeeded in establishing a Jewish state in the land of Palestine based on the changes it made to the traditional meaning of this concept. On the other hand, Messianism is the only common concept on which all the various Jewish sects agree. Accordingly, after the establishment of the Jewish state in 1948, Messianism entered into all aspects of Israeli domestic and foreign policies. Also, simultaneously with the Islamic Revolution in Iran, right-wing and religious groups came to power in Israel in 1977 after thirty years. One of the common traits of rightists is that they are Messianic; thus, the variable of Messianism in the foreign policy of Israel towards Iran became an objective factor and appeared in a hostile manner. Therefore, the present article uses the theory of constructivism, which in addition to material issues such as power, also considers immaterial variables such as religion to be important in international relations; it seeks to answer the question of how Jewish Messianism led Israel to pursue a hostile foreign policy toward the Islamic Republic of Iran.