The doctrine of Mahdism
The doctrine of Mahdism is a religious belief and teaching that is based upon the culture of Mahdism and that has the ability to present different idea and solutions in various human and social dimensions of man’s life in the two eras that are the era of occultation and the advent of the Imam al Mahdi. This is true to the extent that based upon the doctrine of Mahdism it is possible to present different theories in individual and social fields of study.
Mahdavi interpretation of religion is an entrance and perspective which presents a profound interpretation of all other religious components and doctrines. In addition to the fact that it is one of the components of religion and rests along other doctrines but it is a fundamental structure. All other theological and social doctrines are interpreted by means of it and concerned with its perspective.
This article is an attempt to show the effect that the doctrine of Mahdism has on anthropology and sociology in the era of the Imam’s occultation and his advent.
Introduction
We can present a structural classification of the religious components comprised of beliefs, morals and religious manners (provisions) on basis of the priority of these teachings. Each of the religious doctrines and teachings has a certain level of importance and priority as compared with the other and plays a special role in religiousness and achieving the religious perfection such that it cannot be said that they have equal importance with respect to religious knowledge and religiousness.
The fact that a hierarchy of obligational and declaratory concepts is used in the religious teachings and a certain reward or punishment is set in the criminal and judicial law, proves that a sort of priority has been concerned by religion. In fact, these differences tell the believers the importance and level of value of deeds.
Now keeping the priority of religious teachings, if we don’t give the necessary and proper importance to a certain religious belief or doctrine or we give more than required importance to a certain issue having comparatively lesser religious value, in both the cases we have not fulfilled the right of the religious doctrine. We have not given them due value, whereas it is necessary to the status and importance of the religious teachings should be preserved according to guidelines given by revelation. We should avoid the extremes.
In reality, if the believers do not give importance to an amount of ideological and religious faith that has been emphasized by religion and be negligent of this then it will be as if a human being does not use valuable and expensive clothes in their own proper place or like the student who, at the end of the time period allotted for an exam for which only two question remain, answers the question that has two points instead of the one that is worth three points. In other words, instead of concentrating on the question that is more important he focuses on that which is less important.
Without a doubt, in the system of education a type of sequence amongst the teachings can be seen and some of the components of religion have more of a foundational value than others.
For example, in all of the religions, both Abrahamic and non-Abrahamic ones, the problem of the existence of God, a life after death, the eternal nature of the soul, prophethood, felicity, hope, the satisfaction with life and existence, salvation, success, the rectification of the world, the existence of a Messiah and the likes of these are paid special attention to. This is true to such an extent that there is no religion that is not in need of answering these fundamental questions. All of them feel that it is their responsibility to answer in a logical and satisfactory manner such questions regarding the existence of man and that which surrounds him.
In this article first of all we have concerned ourselves with the problem as to why is it that Mahdism, which plays an important place in our religious text and in the culture of Islam, has not been used in the fields of anthropology or sociology. This is while it is a teaching that can delineate the movement of societies, the philosophy of history and the responsibilities of believers. This is something that is true both before the advent of the Imam and afterwards. In order to attain an ideal society that possesses lofty individuals it is an indispensible component.
Thereafter, the following question is addressed: Why is it that the culture of Mahdism has not played a principle role in the lives of Muslims and in the formation of their ideological theories? This is while Mahdism is one of the discussions that all of the different sects of Islam share in common and it has had a great effect on the individual and society throughout history and in the culture of Islam.
An examination of the claims of the false Mahdis throughout the history of Islam is itself a testament to the importance that this problem had in the eyes of Muslims and all of the different sects of Islam. Although this is true, the concept of Mahdism has never been used the formation of anthropologist and sociological theories and its capability has been paid attention to a lesser extent.
Definition of the term ‘Doctrine’
According to the mentioned researches in Islamic encyclopedia and more in dictionaries, ‘doctrine’ has two meanings: its first meaning is ‘to attest or belief in a fact’ and its second meaning is ‘teachings’ and it is synonym of words like ‘tenet’, ‘teachings’, ‘dogma’. In its first meaning the word doctrine has a philosophical structure and in its second meaning it has comparatively higher practical aspect.
The term ‘doctrine’ has numerous technical usages and meanings. Sometimes it is used in political science and means a political model or political principle that is presented by a politician or political thinker such as the ‘doctrine of the equality of human beings’ or the ‘doctrine of Brushoff’. Here, by doctrine we mean a political strategy or specific political theory. In the experimental sciences it means a scientific theory that has gone through tests but has still not been precisely proven such as the ‘doctrine of evolution’. In this case ‘doctrine’ does not mean a teaching rather simply a theory.
In different religion and creeds the word ‘doctrine’ has been used to refer to religious and theological teachings that are of principles importance and which are taken as being self-evident and having some basis in the text of that religion. They also have some practical consequences. An example is that of the doctrine of the Buddha and the doctrine of Mahdism.
In Christian faith the terms ‘doctrine’ or ‘dogma’ means a teaching that is supposed to bring salvation to its adherent. In the Catholic encyclopedia it says that this term was used to refer to ‘oral religious teachings’ or the ‘glad-tidings of the Bible’. In the Jewish faith it is also used to refer to a ‘teaching or instruction’ and was mostly used to refer to a teaching of the Torah.
In Islam it refers to ideological and theological teaching or teachings which are original and basic as well as having a strategic aspect. Sometimes, based on usage, when the word ‘doctrine’ is attached to the religious teachings like by ‘Mahdaviat’, it refers to meanings like philosophy, school of thought, a sort of trend or tendency; for example, doctrine of mahdaviat refers to ‘philosophy of Mahdaviat’, ‘School of thought of Mahdaviat’ or ‘Mahdavism’.
Terminology of ‘Doctrine of Mahdaviat’
Some of the components of religion are central to it and are referred to as being ideological teachings or ‘doctrine’. For example, in the Buddhist teachings the problem of ‘duhkh’ or salvation from pain and the attainment of Nirvana is so important that it is referred to as the ‘doctrine of dukh’ or the ‘doctrine of the Buddha’. Or in the Hindu teachings the problem of ‘Maya’ which refers to the fact that the world and everything other than Brahma is not real or mirage-like is referred to as the ‘doctrine of Maya’.
Mahdaviat is one of the beliefs which have original and fundamental status in Islam. It is comparable to concepts like ‘Savior’, ‘salvation’ and ‘millenarianism’ in other religions. The issue of salvation and universal government of Imam Mahdi is unanimously agreed upon by all Islamic sects. In authentic traditional sources of Islamic sects like ‘Sahah-us-sitta’ (six authentic book), it has been discussed under four headings:
1. The Kitab al Mahdi (the Book of the Mahdi) 2. The Bab al Fitan (the Book of Discord) 3. The Bab al Malahim 4. Ashrat as Sa’at (the Signs of the Resurrection). None of the other sects of Islam deny this phenomenon even though they may disagree with the nature of how it will occur. However, with regards to its being central and fundamental to the belief system of Islam and the fact that it will definitely occur there is no difference of opinion between the sects of Islam.
From another point of view keeping in mind the repetition of the problem of Mahdism in the religious texts of both major sects of Islam (both the Sunnis and Shia) it seems that the problem of Mahdism is one that is common to them both and it is unanimously agreed upon in the Islamic belief system and is something that all of the different sects of Islam agree upon.
One of practical and strategic functions of ‘Doctrine of Mahdaviat’ is that despite the fact that the issue of Imamate and caliphate has been one of the most controversial subjects in the ideological history of both the parties and the differences of opinion of Islamic sects with each other about the first Imam or caliph has resulted in sectarian division,
However, these differences will lead to a type of unity with the advent of the last Imam and Caliph who is none other than Imam Mahdi. It is as though all of the sects of Islam will achieve a sort of doctrinal unity with the reappearance of the Imam and by means of the Mahdism doctrine. They will all be united with one another and worship the same God at that time. In reality, in the words of the Qur’an, Imam Mahdi is the manifestation of how all things return to God and the manner in which all human beings will transform into one nation.
If the status and value of the issue of Mahdaviat is studied in the Shia and Sunni sources, no doubt, it will be confirmed that this religious component can be used as a universal ideology. It has the ability to interpret different fields of human beings like politics, government, economy, management, anthropology, psychology, sociology et cetera such that one can present various ideologies and models in these fields on basis of the culture of Mahdaviat.
By the ‘Mahdian Doctrine’ it is meant the collection of teachings that revolve around the concept of the Mahdi and can be used both before and after the advent of the Mahdi to practically solve different problems and present useful views in various areas of life. In the system of thought of Muslims the doctrine of the Mahdi gives harmony and has the ability to be present in many intellectual theories.
Throughout the Shia history, they have used the topic of Mahdaviat for theorization in subject of government and state, conditions and characteristics of the rulers in the absence period and method of administration of the society. The Islamic scholars and jurists have discussed Mahdaviat as a principle and paradigm. There was no jurist in the era of absence who had not referred to the hadiths about Imamate, Mahdaviat and personality of Imam Mahdi for topics like government, wilayah, caliphate and characteristic of the rulers.
Unfortunately, however, more attention has been paid to the role that Mahdism can play in these areas and lesser attention has been paid to the function it can have in other areas. This is while the problem of Mahdism can be used not only to form a proper theory of government but rather also in fields such as the philosophy of history, politics, the social sciences and also other fields. It can also be benefited from in the method of managing the society, economics, the eradication of poverty, rectifying social relations, the formation of laws for society, anthropology, psychology and other fields.
In Islam the reappearance of Imam Mahdi will fulfill all of these aspirations and is not limited to a certain dimension of life. However, up to now attention has only been given to the political and governmental aspect of the culture of Mahdism and unfortunately a more comprehensive view of it has not been presented.
A continuous attention towards the doctrine of Mahdism and its presence in different areas resembles in some manner the way in which a heart patient constantly keeps the condition of his heart in mind. This individual takes the condition of his heart into consideration while he is eating, exercising, travelling, sleeping and all of his other activities and adjusts his schedule to be in harmony with his special medical condition.
Also, the doctrine of Mahdism is the heart of Islamic thought and must rule over all of the aspects of life and must be able to give direction to them. It should not be such that the doctrine of Mahdism has only peripheral importance and be mentioned only as a historical phenomenon or even as a myth.
After the advent of the Imam the problem of Mahdism will play a more important role than that which the other Islamic beliefs can play. One of the functions that it will serve is that by means of it all of the different versions of the sects and religions will be corrected with the advent of Imam Mahdi. His reappearance will fulfill the ideals of revelation and will be in accordance with the logic of all of the previous Prophets and will terminate the differences between sects and religions.
Thus terms of Mahdaviat are an entrance (or perspective) on basis of which all the Islamic beliefs and even ideological system of other religions are concerned. While Mahdaviat is another type of beliefs like monotheism, prophethood, resurrection et cetera but it has an important feature which distinguishes it even from the prophethood of the prophets and gives it the ability of having status of a universal doctrine.
And that is completion of functions of all the prophets throughout the human history, act of uniting all the teachings of the former religions, pure and powerful interpretation of religious beliefs and certainty of realization of this religious ideal or inspiration.
Functions of Doctrine of Mahdaviat
Usually, a fundamental political, scientific and religious belief must have the ability to analyze and interpret a set of problems and to present a set of solutions to man’s present situation and that of society.
Now, we may ask the following: Just as every important and fundamental doctrine is expected to have positive usages and the ability to open up different avenues for its adherents does the doctrine of Mahdism have the ability to present to humanity practical solutions for the problems of human beings and society in that it is an ideological and theological theory.
In answer to this question, in this article we will examine the doctrine of Mahdism from the point of view of humanity and the society and the effects and usages of this ideology will be examined. We will concentrate on the periods before and after the advent of the Imam. based upon this division the usage of the doctrine of the Imam al Mahdi can be examined in four stages.
All of the anthropological schools of thought see it necessary to answer the needs of man and to address his limitations and the aims of his existence. They seek to fulfill his needs; such as the need he has for peace, pleasure, perfection, etc.
The greatest anthropological and psychological schools of thought today attempt to answer man’s needs and secure them and in this way they are similar to religion and even compete with it. Great psychologists have different methods that they use to answer man’s fundamental needs and secure his psychological health.
Sigmund Freud, Alfred Adler and Victoria Frankel considered the mental health realizable by means of enjoyment, power-seeking
and seeking meaning in life respectively. Or even, sometimes the great psychologists were influenced by Indian religions and looking for techniques to achieve this purpose.
The greatest of the Existentialist philosophers, anthropologists and other thinkers of the twentieth century have all attempted to answer the fundamental questions of life and have presented various solutions to man’s problems. Some of them have looked at life in an atheistic manner. Examples of the latter are Sartre, Dubwar, Kafka and the likes of these. Kamu and Kafka were even of the opinion that life is meaningless and lacking purpose. Sartre considered life to be the result of childish excitement and desires and based on the disbelief in an after-life said that death is the end of the road and that life was simply a continuous repetition of what was before.
Kamu compared life to a stone tablet that man was ordered to from the bottom of a mountain to its peak. However, after traversing the path of this mountain man sends this tablet hurling down the mountain and thereafter man is ordered once again to do what he did before. Just as this repetitive action was useless Kamu considered life to be a useless, but necessary, repetition of certain actions that man is forced to accept.
Sartre has a negative picture of God and even the world as a whole. He was of the opinion that God places limitations on the existence of man and since he was unable to harmonize the existence of God and the free-will of man he shunned God in order to secure the free-will of man so that in this way man’s freedom could be perfect and not be, in any way, limited.
He said that the existence of God was contrary to the freedom of man and that the relation of God to the human being was one of a master and his slave that negated the freedom of the latter.
These existential anthropologists who were atheistic in their beliefs strove to answer the fundamental questions of a humanity that had grown weary of the second world war and that had lost all hope in war, science and the church. They attempted to grant him faith in himself in such a manner that this inclination to one’s self blossomed into certain internal powers and capabilities. Such was indeed the case with certain philosophers, artists and thinkers that we see in the post world war era.
This group turned their backs on God because they had lost all hope in the Church. This hopelessness led them to cut off all relations with their Creator and the Heavens and it is for this reason that the only path remaining open for them was to grant new hope to a humanity that had saved itself from the perils of was. They attempted to do this without recourse to religion and the after-life and solely relying on the will and the capabilities of man.
Some other existentialists, such as Kierkegaard, Jaspers, Marcel and other monotheistic thinkers of this branch of anthropology, in contrast to the previously mentioned philosophers turned to metaphysical and divine answers to the questions of contemporary man. In contrast to Sartre, who considered the relation of man with God to be one of a master and his slave, these considered this relation to be one of a lover and his beloved. They paid more attention to metaphysical concepts, the existence of aim in life and the importance of faith. They also encouraged their audience to adopt the belief in God and faith in an after-life in order to secure felicity.
Also, amongst the various religions there are some whose ethical systems and teachings look at the problems of man from a more humanistic point of view. For example, the Indian religions try to answer the important questions of human beings in this manner.
The Buddhist ideology attempts to save man from the false imaginations of his mind and the misgivings that may plague it by means of presenting to him a series of exhortations aimed at helping him concentrate and thus to lead him to freedom from internal vexation. This is to such an extent that this school of thought served as the inspiration of many great philosophers such as Schopenhauer, Niche, Heidegger and the newer psychologists.
Without a doubt, this effect that these religions had on these philosophers and psychologists stems from the need that the masses feel for certain practical and effective solutions to their problems.
Now, in the belief system of Islam and in the field of the doctrine of Mahdism the following question remains: Can the doctrine of Mahdism answer in a practical manner the problems of humanity?
As one of the greatest ideals of the Abrahamic religions is assistance in the path of realization of growth and perfection of human beings and the prophets had come to flourish the abilities of human beings and to revive the human being by divine teachings and giving him dignity and to formalize all his existential aspect; whether the Mahdavi approach has presented answer and solution of the existential and original questions of human being from the anthropological aspect or not?
Contemporary anthropology
Anthropology in the Modern Age
A look at the present condition of human beings shows us that even though he claims progress, culture and civilization he has not changed in many respects from the man of the Age of Ignorance. For example, in the age of the Prophet (s) they buried women alive and they did not show any respect to them. They considered them as a part of their wealth and a commodity. Today, also women are buried alive with the difference that in the Age of Ignorance their bodies were buried alive while today their spirits are done so.
Today, the spirit of women is insulted and has been spiritually buried alive. Today, in the age of the Internet and the computer, women are used to sell commodities. What is the difference between this age and that of the Age of Ignorance?
It seems that, even though the feminist movement is considered one of the movements of the modern age and women surmise that they have achieved freedom and enlightenment [through it], the humiliation of women has not lessened and that the virtue and honor of women was not the real concern of modern anthropology. It sufficed itself with only some of the rights of women.
Another one of the elements in modern anthropology is the importance of geographical boundaries, language, race, history and other conventional matters that nations have come to agreement upon. These elements have left their mark upon the feelings, emotions and thoughts of people to such an extent that if someone in even the remotest area of a country is killed as the effect of war or some natural disaster then the other citizens feel a natural sense of sympathy with him.
However, people do not express the same amount of sympathy with regards to the person who lives outside the geographical boundaries of their country and who is killed because of one of these accidents or catastrophes.
In psychological analysis of the issue, we should say this is only due to the fact that the geographical boundaries are merely conventional. We have accepted them and made them a criterion of judgment. That is why we show sympathy for our compatriots but we do not have sympathy for foreigners who may be closer to us with respect to language, history and culture only due to that he has a different nationality and geographical background.
By way of example, it is possible that an Iranian may look at an Afghan immigrant or an Iraqi as a second degree citizen even though at one time their countries were a part of Iran. However, the same Iranian may consider someone who lives in the remotest part of Iran as being his countryman.
Does the concept of country have the same nuance in modern anthropology that it possesses in religious culture and in the anthropology of Islam? Are we not the followers of the same Prophet (s) that formed a bond of brotherhood between the Ansar and the Muhajirin?
The Prophet (s) that desired to change standard of virtue from language, tribal relations, and race to religious and human virtue and based upon this same religious virtue that states that piety is the basis of all greatness make a young man the leader of his army.
However, this station was not given to some of the elders who were supposed to have taken part in that war by the commands of the Prophet (s). When they asked the Prophet (s) regarding the reason as to why such a station was given to Usamah he replied that Usamah was one who had memorized the Qur’an and was pious.
In reality, in this way the Prophet (s) taught us that blood-relations are not the standard for virtue and are not the basis of the manner in which Islam understands the nature of human beings. Rather, greatness lies in the virtues advanced by religion that are peculiar to human beings.
After the death of the Prophet (s), those who had not attained a certain level of intellectual maturity (that could enable them to understand the words and actions of the Prophet (s)) put aside this tradition (Sunnah) and kept the Islamic nation in a state of backwardness and ignorance for many years. However, after many centuries have now passed from the era of the Sunnah of the Prophet (s) once again we see that the concept of virtue has begun to play pivotal role not only theoretically but also practically and has begun to feel suitable to the tastes of human beings and the experts in the anthropological sciences.
Can you imagine how things would be if all of the people of the entire world considered themselves to be part of one nation and felt the same towards each other as they did to members of their families? How good would that be!
For example, we see that after some global catastrophes such as war, earthquakes or other natural and man-made phenomenon the inhabitants of other societies and lands express their sympathy and feelings with those who have been afflicted with these calamities. They do this based upon their natural sentiments and emotions. The same strive to, in this manner, diminish the pains and suffering of those people.
In such accidents it is seen that the feeling of selfness, ownership and wealth is abolished by some pure natured human beings and they help their fellow human beings to the possible extent.
Seeing these scenes it comes to man’s mind that how man in the modern era has divided into several groups and categories owing to geographical boundaries and several political and economic contracts and other racial, ethnic and sectarian factors and he has get away from the common identity of man and sympathy with other fellow humans.
It is because of the very same artificial divisions that we have just mentioned that some wage war with others in the name of their lands. Some form armies for their own economic interests and in order to gain access to the national resources of others and thus they start wars in which the 72 nations of the world are forced to take part.
Do many human beings deserve to be killed, go beneath the poverty line, be oppressed, and become ill because of this modernism and the conventional differences that it creates between human beings?
In the days of the pilgrimage the material differences between people are put aside and all human beings occupy themselves with the worship of God without any attention being paid to race or social class. In the same manner, sometimes it may happen that in respect to calamities that occur for the general populous we see that people shed the personal natures and become sympathetic with each other and treat each other in the manner that religions advise us to: humanely.
After seeing the unity of people in great national and global accidents in which different groups and classes help their fellow humans, one feels that although, in the era of absence, people have not been accustomed to trans-spatial and transnational characteristics but to a certain extent they have developed the ability to look at religious and humanitarian matters beyond the factors of ignorance like boundaries, races, languages et cetera.
The sayings of the religious leaders regarding the era in which the Mahdi will reappear and form his government indicate that after he does come and purifies the souls all human beings will resemble one family. There will not remain any hungry or poor individual and there will be so much safety that even women, who are more likely to be oppressed, will begin to feel secure once again.
In the era of the Imam al Mahdi no individual will be insulted for his geographical origins, race, color of skin, or other things that today are the cause of the separation of human beings. All humans will live in peace and harmony with one another and the standard of greatness in that era will be simply religious virtues and the noble human qualities.
In fact, in the same way as in a certain human event, sometimes, human beings act upon their nature and get away from their selfish desires, similarly by purification of souls and with presence of the perfect human being…
Meaning, the existence of the Imam in a society and human beings being placed under his tutelage will cause the material standards of greatness to be negated and everyone will strive to adorn themselves with distinctions such as faith, pure hearts, good actions, the station of nearness to God, and the likes of these. They will try to shun material standards of greatness such as where one is from, wealth, beauty, social standing, etc. In that era the only standard that can be used to judge the greatness of human beings will be their respective levels of piety and fear of God. No attention will be paid to their worldly positions.
One of the most important distinctions of religions and the heavenly prophets was that they were given the responsibility of the guidance of human beings and attempted to lead people to a noble end and to answer to queries and problems of human beings.
In reality, first of all of the Prophets desired that human beings attain the perfection destined for them and this was something that was common to all religions. In investigating this question we can inquire into this matter under two main headings:
- Anthropological function of doctrine of Mahdaviat before emergence: A theory or approach can be considered human only if has a human function and value and presents solution for human difficulties.
Now this question raises in the field of Mahdaviat that what is the strategic function of belief in Mahdaviat for believers during the long term absence (Ghaibat e Kubra) before the emergence? How can we benefit from this universal doctrine or belief?
The doctrine of the Imam al Mahdi, which is based upon the strategy of awaiting the savior, is composed of the following three elements: 1. The rectification of the soul. 2. Hope in the future. 3. Happiness and struggle for a better future. In a tradition from the Prophet (s) Jabir says the following: ‘He who lies about the Mahdi has indeed entered disbelief.’
Denying the Mahdi has been considered to be tantamount to disbelief. Also, the believers have been addressed in the following manner: ‘He who dies without having attained the recognition of his Imam then he will have died a death of those in the Age of Ignorance.’ The human being who awaits the reappearance of the Imam is like the one who awaits a guest who will be coming to his home and who prepares it for his coming.
In the same way that we keep our doorstep clean when we anticipate that a guest may come the human being that awaits the Mahdi strives to create a semblance between his spirit and his Imam . He has an internal happiness and ecstasy because of the hope that he has in a pleasing future. He does not feel any hopelessness. The doctrine of the Mahdi before the era of his reappearance helps in purifying the souls of those human beings that anxiously anticipate Imam Mahdi and his utopia.
The utopia of Plato is an abstract mental theory and no practical measures were taken to implement it. Furthermore, there is no sacredness in it. However, in the eyes of its follower Mahdism possesses sacredness and the believers strive to practically fulfill it and they understand it to be something both practically possible and necessary. Awaiting the Mahdi in the time of his occultation has both an ethical aspect to it as well as a human one and it helps in the formation of good.
It is for this very reason that in the traditions of the Infallibles, the action of awaiting the Imam is considered to be one of the greatest of them all. The human being that awaits someone will always strive to create a most favorable condition and thinks about aims and aspirations that he has been given glad tidings about in the culture of Mahdism. It is for this reason that he is never without a goal and does not waste his life in frivolity.
In the eyes of the believers the belief in the Imam is simply not a theory rather a philosophy governing history and an expectation that is bound to occur. In the culture of religion the believers have been advised not to consider it as being far away rather as something that is near.
It is for this reason that throughout history there have been a great number of individuals who have been able to rectify their characters on the basis of their belief in Mahdism and spent their entire lives in this purification. The pain of separation between them and their Imam became bitter-sweet for them and occasionally led to a brief manifestation of the Imam for them.
In other words, the religious leaders and God were pleased with them and they were pleased with God and in the end they achieved felicity.
Without a doubt, in the era of the occultation of the Imam the concept of Mahdism has always been one of the most important and greatest of Islamic beliefs and has gradually transformed into a culture itself besides the culture of Ashura. It is also one of the factors that has contributed to the rectification of religion and its purification. In the history of Shiism most of the religious and spiritual experiences have come as a result of the culture of Mahdism and Husain an examination of which requires a separate paper altogether.
Therefore, from the point of view of anthropology, the doctrine of Mahdism before the advent of the Imam leads to peace of mind, happiness, inner-peace, hope in a better life, patience in bearing the difficulties of life, etc. It is not without reason that some modern psychologists are of the belief that religious beliefs cause the believer to be more patient in defeats and difficulties.
It is for this reason that a matter such as Mahdism, because it has been paid especial attention to in the religious texts, has the benefit of creating a constant revolution in the spirits of human beings because it has the quality of being the aspiration and goal of religion.
The usages of the doctrine of Mahdism after the advent of the Imam : One of the most important expectations of the believers after the advent of the Imam will be that following the formation of the government of the Madhi human beings in this era should have a substantial difference with the human beings who lived in the foregone ones. It is for this very reason that we ask: What distinctions does the human being in the era of the Imam have that distinguish him from the human being before him?
It is self-evident that the efforts of all of the prophets and the teachings of revelation were meant to give direction to the spiritual situation of man and to guide him. This was one of the most important aspirations of the Abrahamic, non-Abrahamic religions and even other human schools of thought. In reality, all thinkers, with all of the different ideas of perfection that they have presented, shared this in common that they claimed to save man from destruction.
It is for this very reason that concepts such as salvation, felicity, Messiah, the kingdom of God, evolution and the likes of these are heart-pleasing to all human beings and schools of thought.
If we wished to point out the most important element in the concept of the government of the Imam al-Mahdi then without a doubt that would be the rectification of the person of the human being. This is something that stands at the forefront of the tasks of the government of the Imam.
Even social change and the creation of a just society are also, in one sense, only for the uplifting of and perfection of human beings. This is true to the extent that if in a society justice, freedom, wealth, safety, peace and peaceful coexistence exist but these things not be in the service of the rectification of man then this society will not possess a desirable condition.
Based upon the aforementioned premise it is possible to say that the problem of Mahdism is one of those teachings that has explicitly stated the aims and aspirations of human beings in such a manner that in the system of Islamic beliefs the government of the Mahdi is the end and final chance that religion as a whole will have to save humanity.
In reality, the sapling that Adam planted and that one hundred thousand prophets watered will bear fruit in the government in the Mahdi . The following has come to us from our religious leaders: How lucky are those who will witness that era and if we were able to witness that era as well we would assist the Imam al Mahdi.
In reality, this eagerness and anticipation on the part of the religious leaders then this was because all of the ideals of the prophets and Imams were to be realized in the government of the Mahdi and it was from his era that the evolution of humanity was to speed up. From the beginning of his reappearance till the end of time, people, in contrast to the era before his advent, will be able to grow and achieve perfection with the least amount of effort.
Therefore, it is only natural that all of the religions, apostles, and Imams had a positive feeling towards this era and remembered it with a feeling of happiness. The most important difference between the human being in the era of the government of Imam Mahdi with the human being who loved before it can be summed up in four qualities:
The relation between man and God: One of the most important aspects of the doctrine of Mahdism in the era following the advent of the Imam that will separate it from those societies that existed before it will be the feeling of the presence of God that the people will feel in their lives. It seems that the most important element that has been completely lost in our age is God Himself and that the obedience to the law that we see in well organized societies stems from their law-abiding nature and not from the fear of God.
It is for this reason that following ethical teachings does not simply stem from the belief in the unseen, being religious and the worship of God. Rather, sometimes it comes about because of the spirit of obedience to social customs, the law and the replacement of the external watchdog with an internal one. In this case, even if values have become internal then this is not because of a religious spirit of obedience rather it stems from a general feeling of observing social norm.
In the etiquette of religion if a believer does not drink wine then this is not because he fears getting fined or because of the laws of society rather he is loyal to his belief in God that he observes even when he is alone. However, in a society that is based upon simple man-made social laws observation of ethical does not stem from religion rather from the goals and aspirations of that society.
The rectification of the relation of man and God brings happiness in the spirit of man and makes him goal oriented and a being that thinks about the afterlife. It frees him from a vain life. It is for this reason that following the advent of the Imam, in contrast to the time preceding it, the lives of most people will find meaning. In the same way that a few people have discovered the jewel that is faith before the advent of the Imam and are happy because of it and never waste away their lives, in the era following the advent this will be the condition of the majority of people since the relation between God and man will become something that all people will share in common.
Today, some of the researchers into religion are of the opinion that more than 90 percent of human beings are religious in their actions and are seeking some form of religion or spirituality or some connection with the metaphysical world. However, even though this is true this natural inclination to religion is the least form of religious sentiment that is sometimes in contradiction to the actions of modern man that are not completely in line with the goals of religion.
We should not mix the sociological and psychological religiousness (external interpretation of religion) with the religiousness mentioned in Holy Scriptures like Quran (internal interpretation of religion)
According to the sociologists of religion and the psychologists of religion more than 90 percent of people are religious and aside from their everyday activities such as going to work, school, exercising, travelling and having fun they allocate a portion of their time for religious activities. They believe in God or another transcendent being or a set of articles of faith in which they rely in times of need and difficulties.
The religiousness of human beings in the time period preceding the advent of the Imam will be something like that. It will lack all depth. By a casual glance at the societies today and their loyalty to religion this matter becomes apparent. Religion in the eyes of the majority of people is something that is mixed with non-religious elements. This is a problem that human beings and societies that are filled with internal contradictions have themselves created.
Based on the ideology of Mahdism, after the reappearance of the Imam human beings will achieve perfection in religion and in contrast to the era preceding the advent of the Imam in which, in the words of the Qur’an, most humans were transgressors, people will shun sin. The reason for this is that the greatest and most important element in the Mahdic society is the rectification of the relation between man and God. Now, a tangible relationship with God can never combine with sin and transgression. This phenomenon will have an effect on all of the dimensions of the life of the human being living in the era of the reappearance of the Imam.
After the advent of Imam al Mahdi the relation that man has with himself will also change. The human being that has been spiritually polished by the Mahdic teachings will be able to answer the questions that he has regarding the Universe. The creation of safety, hope and the satisfaction with life in the man in the era of the Imam will create an individual that will follow the etiquettes of ethics and religion not because they are those of society rather because he is a being that is obedient to God’s orders.
The belief in the eternal and the truth of religion and religious teachings will replace doubt, skepticism and relativity in the soul of human beings and in the words of Imam certainty, which was found to a lesser extent in the time of the occultation, will be found in humans.
It will replace the epistemological doubts such that after the emergence very less human beings will have doubts in the fact that what is the essence of religion and what is result of a religious perception.
The relation between man and society: Living harmoniously with one another, security, not oppressing others and the satisfaction of the general populous have been some the main concerns of human societies throughout history. In the era of Imam al Mahdi human beings will undergo a radical transformation to the extent that their intellects will become perfect. Security will come into existence and people will be safe from the harms of one another. Also, the distribution of wealth will be done justly.
People will keep away from oppressing others in order for the spirit of piety to grow in the world. That which is only rarely seen in the era of occultation in a family, city or country will be seen throughout the world and in all human societies that will subsequently be free from all sorts of things that can prevent them from living together harmoniously. It is for this reason that it is possible to depict the doctrine of Mahdism as presenting a new interpretation of the Universe and man.
Imam Ali said the following regarding the friends of Imam Mahdi who will pay allegiance to him: They will swear to him never to steal, fornicate, curse a fellow Muslim, unlawfully shed the blood of another person, not to dishonor another person, not to attack the home of someone else…
The human being in the era of Imam Mahdi will achieve a unity will the members of his species because of the love he has for them and the assistance he gives creation that he is not obliged to by the laws of society. He considers them all to be a part of himself and will consider their interests to be his own and he will therefore defend them.
The relation between human beings and nature: With the addition of science and the human sciences and the perfection of man’s powers of reason the utilization of and control of nature will reach its peak and the environmental crises that existed in the time of the occultation, that came about as a result of the ignorance of man, will be transformed into the security of the environment.
With the coming of the government of the Mahdi there will not remain any excuse for the destruction of the environment that so often takes place for the personal interests of an individual or group. In the same way that the laws of a nation dictate to them to form laws that are suitable for the preservation of the environment and the land in the era of the reappearance of the Imam al Mahdi the world as a whole will be such that the world or the environment will never be hurt.
A casual glance at the traditions regarding the era of the reappearance of the Imam and the society that the Imam will create shows us that one of the goals and aspirations of the government of the Imam al Mahdi will be to create a just human civilization that rests upon solid social foundations.
Some factors and conditions of realization of ground for human building depend on social circumstances such that if the society does not have those necessary conditions, human beings cannot flourish. So even if the goal of Imam Mahdi’s government may be anthropologist then also it is inevitable for us to help in social reformation.
By the rectification of society it is meant the rectification of all of those dimensions that play a part in the social life of man. Today, political philosophers are of the belief that every government must be able to grants its citizen’s security, justice, a secure economy, freedom, human rights, health and the likes of these. These are some of the things that every citizen expects from its leaders, whether they are religious or not.
It is for this reason that they were able to create conditions that were suitable for a peaceful coexistence of human beings. A peaceful coexistence of human beings with one another is something that can take shape in two manners: one is the peaceful coexistence that lies between the inhabitants of one society or country while the other is one that takes shape between the various societies and nations of the world as a whole.
Some countries have been able to create a relative amount of peace in a specific society along with safety, justice, health, freedom and the likes of these. However, a peaceful coexistence amongst all of the countries of the entire world is something that was never accomplished even by religions in history.
The reason for this is that sometimes we see that progress in a society and the creation of a desirable life for its citizens comes at the expense of the using up of national resources, murder and the destruction of one or more countries. Throughout history we have rarely seen that progress did not go hand in hand with the spirit of oppression.
Even if we were to accept the words of some social philosophers who way that there are some ideal societies existing today and that we can witness the existence of some ideal concept such as justice, freedom, economic prosperity, human rights and the likes of these then in the majority of cases it is still true that the countries of the world are afflicted with oppression, injustice and the non-existence of a society that is suitable for living.
Everyone is unanimous upon the fact that even at the height of modernity there is oppression and injustice meted out to human beings and there is an enmity in international relations. Even with the blossoming of technology, industry and economics the level of oppression has not decreased and day by day the number of countries that live below the line of poverty increases.
Today, man is still struggling to cope with the stress created by his fear of death, poverty, unemployment and a dark and uncertain future. Because of the modernization of weapons of mass destruction and the progress of technology modern man, even more than traditional man, lives in a state of stress and anxiety.
Speaking impartially it must be said that we cannot overlook the positive effects and service that the experimental sciences, industry and technology have accomplished in the life of human beings. Without a doubt technology has been able to remove many of the difficulties of the modern man to such an extent that if these products were to cease to exist the social life of man would not be possible.
However, from another point of view, we must not forget that technology and industry, aside from their biological dimensions also have destructive effects as well and these have produced many problems for the modern human being.
Even though in the beginning of the Renaissance individuals such as Francis Bacon claimed that man had the ability to conquer nature by means of modern science today thinkers are faced with the following paradox: Why is it that with the progress of the experimental sciences and rationality modernism and technology has still not been able to take the world to peace and stability and every day the number of countries that live beneath the poverty line increases? Why is it that modern man still lives in insecurity?
The use of the doctrine of Mahdism in the time of his advent: Aside from the human benefits that the doctrine of Mahdism has in the time of the occultation of the Imam it is also possible to list some of the social and collective benefits of this ideology. In the Islamic culture the believers shun the idea that by increasing oppression they are in effect speeding up the reappearance of the Imam.
Rather, in the religious traditions the believers have been advised to strive to implement the reappearance of the Imam of the Age so that in this manner society and the environment that we live in as a while can be prepared for the advent of the Imam.
One of the ways in which people can be prepared for the reappearance of Imam Mahdi is that a desire for an infallible Imam be spread in society. The idea that there is a need for the government of the Imam must be propagated amongst the masses. In reality, the belief in Imam Mahdi dictates that the believers disseminate their thoughts and beliefs in society and that they prepare it for this important phenomenon.
In the traditions passed down from our Imams it has been said that the reappearance of the Imam al Mahdi stem from the will of God. However, the actual reason for this reappearance is the need that human beings and even the cosmos as a whole feel for a heavenly savior. The history of religion tells us the return of many prophets to their nations after they had once disappeared from them was hastened when their respective nations displayed a desire for this reappearance and when these nations asked God to return their leaders. In the same manner, the reappearance of the Imam al Mahdi needs the requests of the general populous. The occultation of the Imam or a prophet stems from the fact that the people turned their backs to them. This is the reason that Imam Ali stayed politically quiet for 25 years. The return of the Imam is also closely connected to this same fact. Imam al Mahdi pointed to this fact in a letter that he wrote to Shaykh al Mufid:
If our Shia were united together and were loyal to us, then they would never be deprived of seeing us and our reappearance would not be delayed and verily they would have attained felicity. Then, they would have been able to meet us with the appropriate comprehension [of who we are] and will truthfulness. It is the actions that we are not pleased with that has caused them to be separated from us and deprived them of seeing us.
After the reappearance of the Imam the practicality of the doctrine of Mahidsm will rely upon the efforts of the collectivity of believes. Before the advent of the Imam people will have tried different ideologies that they felt had the capability to bring about peace, security, harmony, justice and freedom and they will have seen with their own eyes that none of these have the ability to create a world without discord and strife.
In the three hundred years following the Renaissance human beings were able to experience things that they had not previously seen such as science, technology, extreme rationalism, secularism, economical politics (such as capitalism and socialism), international politics and the likes of these. However, human beings still suffer from injustice, oppression, and an environmental crisis, insecurity in the world as a whole, epistemological relativism and a shaking in the belief in religion.
This tells us that modern man has not been able to solve his problems without revelation and religion and has continued his social life with these problems. Today we feel there is a greater need for a concept of the Imam al Mahdi and a heavenly savior that can save them from their present situation.
In an attempt to solve the difficulties in modernism and the conflict between modernism and tradition (or culture) thinkers have presented various solutions.
In an attempt to answer this question some thinkers have suggested post-modernism and are of the belief that the project of modernism is something that has not yet been completed and that there remains within it certain imperfections which, if solved and modernism grows, then these problems will also be solved.
Yet others have turned to post-modernism [as a solution to this dilemma] and have criticized the basic elements of modernism such as extreme rationalism, extreme positivism, etc. They have also fell into a certain epistemological and cultural pluralism and begun to give importance to relativism in thought.
Some thinkers are of the opinion that with regards to the relation between religion and modernity and the modern world modern man is loyal to reason and demonstration and shun worship and morals and is after freedom from pain and that these things are unachievable when one stays loyal to the metaphysical system of religion.
In the view of these people religions are loyal to worship, faith and are bound to historical and geographical settings and rely upon complicated metaphysical systems. It is for this very reason that the traditional interpretation of religion does not have the capability to satisfy the modern man who is seeking satisfaction from life, happiness, hope and the lessening of his problems. This is the man that is after a technique and method by means of which he can lessen his pains and problems.
Only that religion will be pleasing to the modern man that has the ability to fulfill his needs and answer his questions in a better manner. It is for this reason that these thinkers have replaced the traditional understanding of religion with a spiritual understanding of it when attempting to solve the social problems of contemporary man. In this way, they have achieved a sort of harmony between modernism and religion.
Sometimes, in response to the problems of modernism and the modern era some have turned to non-realistic theology and tried to fuse modern man with metaphysical concepts through spirituality and worldly ethics. Based upon this manner of thinking theology is simply a personal matter that has the ability of granting man a certain amount of peace of mind.
Sometimes, in order to achieve this goal they turn to some psychological activities such as Yoga, meditation and other methods of concentration. These are methods on the basis of which man seeks his spiritual aspirations in techniques that can free him from his mental anxiety and anguish and assist him in overcoming the stress he has acquired from modernity.
Some thinkers give precedence to modernity in the conflict between modernity and religion and they formally recognize it as being true. Based upon this assumption they attempt to change tradition and religion. Based on the type of thinking of these thinkers, since modern life and one based upon technological advancement is something le unavoidable it is necessary to create a dimension of tolerance in tradition and religion so that it can harmonize itself with modernity.
It is for this very reason that some of them have sufficed themselves with a religion that contains only those elements to it concerned with the human being and social ethics and which relies upon a rational interpretation of the Shariah. They have presented an interpretation of religion that is earthly in nature and in line with secularism as a whole. In this interpretation of religion only the final goals of religion have been paid attention to and elements such as humanity, spirituality, worship and common religiousness have come to replace the traditional interpretation of religion.
That which these thinkers have taken as a given is the fact that in the relation between religion and modernity there is not capability of a harmony between the traditional understanding of religion in Christianity and the modern day life. What is more, sometimes these two are in blatant contradiction with one another. Thus, it is necessary to create a change in this traditional understanding of religion so that religion as a whole and modernity can coexist.
Here some of the traditionalists have adhered to the belief that time and place are not essential and instead of giving importance to modernity they place more of an importance to the eternal realities of all religions that have a certain internal unity between them that lies outside of time and space. In the opinion of these thinkers, the realities and truths that all of the religions contain are rooted in a sacred wisdom that is the conclusion of certain divine sciences that are not only sacred but which transcend the progress that is the inevitable result of time and space.
Based upon this manner of thinking if modern man is not capable of accepting those eternal truths and wisdom then this is not because of a weakness in them rather it stems from the worldly soul of modern man.
If modern man can turn his back to his carnal soul and its worldliness and turn to eternal truths and the everlasting wisdom then in this case there will be no conflict between religion and modernity and these two will be harmonious.
However, from the point of view of Islam all of the heavenly religions and the entirety of the Prophets were seeking that which was good for man in the end and a brighter future for human society as a whole. This rectification of the world and man will be possible after the advent of the Imam al Mahdi because of the project that the Imam will bring with himself and will personally implement. Before this advent it the path will be paved for its realization by means of a culture of awaiting the Imam and the effort of the believers in rectifying the society as well as the hope they have in a better life through the Imam.
A culture of awaiting the Imam implies that the believers are always concentrating on the Perfect Man that has the ability to take the reins of the carnal soul and make it subservient to himself and who will implement justice in society. The doctrine of Mahdism means that in the time of the occultation, based upon the teachings surrounding the Mahdi we have the ability to present practical solutions for the problems of human beings and society as a whole. It also implies that when we present solutions to such problems aside from using reason and the experimental sciences we will be able to use the principle elements of Mahdism.
The Islamic teachings can never be pleased with the idea of forgoing religious tenets and devout sincerity with the intent of acquiring modernism and being up-to-date with the present world and secularism as a whole. It can also never be pleased with exchanging the Shariah with spiritual or mystical replacement.
In religious thought there must be a nexus between rationality, human relations, technology, the experimental sciences and the other human categories on one hand with the components of religion on the other. However, this nexus must not come at the expense of a reduction of religious beliefs, the Shariah, religious etiquette or sincerity in it.
Religious thinkers have tried to present solutions to this contradiction and conflict existing between religion and modernism and in this path they have usually strayed away from religious teachings and have put away the basic principles of religion with the hopes of harmonizing religion and modernity.
And they seek the solutions in external concepts of religion or they present impure approaches to holy knowledge and wisdom of religions. In both cases the most important ideological factor of philosophy of Islamic history i.e. Mahdaviat or savior-oriented approach is marginalized and neglected.
The reason for this is that based upon the belief in the culture of Mahdism and the concept of awaiting the savior many of the abovementioned solutions are not compatible with the spirit of Islam. In all of these theories there is a common element and that is that they have attempted to solve the problem of the relation between religion and modernism as well as other social problems of modernism without recourse to the religious teachings. In other words, they have looked at this problem from outside religion and not from within it.
The social usage of the doctrine of Mahdism after the reappearance: An examination of the traditions regarding the nature of government of the Mahdi clearly show us that in the time of his advent there will be a transformation in society, economics, social relations, human relations, the natural sciences and other cultural areas. This is something certain. To such an extent that it is possible to state that one of the fruits of the government of Imam al Mahdi are these things that we collectively refer to as culture.
Some of the natural needs of human beings are collective and social in nature and it is not possible for religions to take them for granted. All human beings seek justice, are peaceful in nature, seek freedom, wish for just leaders to rule over them, desire safety and security in society and need to live with one another in peace and harmony. These concepts are sometimes applicable on a smaller scale to the family one lives with and the human being that lives in such a family having such characteristics will necessarily possess a spirit of cooperation and friendship with them.
Picture if you will the era of the advent of the Imam al Mahdi in which all people of the world will feel as if everyone else is a part of their family. It is only natural that human beings consider such a society to be an aspiration. The aim of human beings living in the age that we do live in is a civilization in which human beings have a loving relationship with one another as do the leaders with their subjects.
This is the society in which friendship has been ingrained in its inhabitants and in which the distribution of wealth, power and justice is based upon the standard of virtue and intelligence and all human beings understand logic to rule over the world. Imam Ali says the following while attempting to describe that Mahdic society and the revival of social justice.
He will make all thoughts and views to follow those of the Qur’an and incline them towards it at a time when others will strive to interpret the Qur’an based upon their own views and ideas. He will show them the method of being just and will revive the Book and the Sunnah after they had been forsaken.
Based upon the doctrine of Mahdism, with the advent of the Imam there will be such an amount of justice and freedom spread out in society that human beings will first be freed from their carnal desires and then this freedom will start to spread in society.
With regards to the era of the advent of the Imam it has been stated that safety will become so prevalent in society that a woman will be able to walk from Iraq to Syria on foot in safety and no one will harm her. Women will also become so learned that they will be able to sit in their homes and relying upon the Qur’an and the Sunnah they will be capable of judging in disputes.
The general economic condition of people and social justice will be rectified to such an extent that those who wish to give alms will not be able to find any poor person to whom they can give those alms to. By the blessings of the Imam al-Mahdi wealth will be distributed amongst the people without reckoning and they will all live with each other in peace. It is possible to say that the following parable, stated with reference to that era, is simply a metaphorical allegory: The sheep will live in peace with the wolf.
Fondness of Mahdavi society and its existential demand have deep ideological and religious roots. It cannot be analyzed on basis of internal frustration from situation of the society, projection of internal needs, unconscious or its idealism; because ‘Mahdavi society’ is based on the Prophet’s speeches and religious texts. It is not a product of thoughts, inclinations and mental situations of the religious people.
Today, it is possible that there may be certain societies in which there is relative peace, human relations move smoothly, human rights are observed, social justice is implemented and other desirable social concepts can be found. However, in the government of the Mahdi there will be another element at play that will distinguish that society with the one’s preceding the advent of the Imam. That distinction is the fact that all of the factors that contribute to a peaceful co-existence of humanity will revolve around the axis of the slavery to God in the government of the Imam al Mahdi. God will play a central role in the justice-seeking society of the Imam. This is a central pillar of the government of the Imam that cannot be found in those societies that have been able to today create a form of relative justice within themselves.
In reality, it is possible to say that from the anthropological and sociological point of view some of the distinctions of the ideal society and human being have come into existence however not completely. We still cannot speak of a completely perfect and ideal world. In our era we can give examples of human beings that have conducted themselves based upon the rules dictating society however we cannot present examples of human beings that religions desire to create or a society that is filled with religious human beings.
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