Abstract:
The concepts of "vilayat" and "imamate" encompass the teachings of Shiism. The doctrine of the Mahdism, due to its association with the living and present Imam, has always been a focal point of the scholarly and practical efforts within the academic institutions of the Shi'a world and its esteemed figures throughout history. Scholars of the fourteenth century AH, who themselves were at the center of theoretical and practical transformations, have endeavored to not only address doubts and fulfill scholarly needs, but also provide leadership and guide the Shi'a community by theorizing about this lofty teaching.This research endeavors to examine the Mahdism thoughts of the scholars of the Qom seminary, while analyzing their most important theories and initiatives, investigating the process of their evolution, and elucidating their crucial points. In this regard, the most prominent views of the theologians and philosophers of the seminary on the subject of Mahdism are analyzed, and subsequently, the evolution of these views, especially in the three areas that have been the focus of their attention and contemplation, namely "Proof of the existence of Imam Mahdi (AJ)", "Awaiting", and "Ideal City of Mahdism", have been examined.
Machine summary:
Since ancient times, Islamic sages have proposed various arguments and rules to prove the existence of Imam Zaman (aj), the most important of which are: the rule of Lutf (Grace), the rule of Qasr (Deprivation), the rule of the possibility of the most noble (Imkan-e Ashraf), the argument of the continuity of grace (Dawam al-Faiz), the argument of the teleology of creation and the Perfect Man, the argument of providence and the best system (Nizam al-Ahsan), the discussion of the Names of Allah, and the principle of Divine Lordship.
In summary, it can be said that Allameh Misbah's views and discussions on the subject of Mahdism have several important advantages: First, it has a functionalist perspective; meaning it pays attention to the individual, social, and governmental functions of this doctrine in the life and performance of believers; second, it is objective; meaning it emphasizes the duties of those waiting for the Imam towards the Islamic Republic system as a small manifestation of the global government of His Eminence; third, it is universal; meaning it extends the discussions of globalization under the doctrine of Mahdism and seeks to present its common global dimensions.
With the beginning of the Islamic movement led by Imam Khomeini in 1342, theorizing on the subject of waiting has moved beyond the individual and personal sphere and has been analyzed on a social scale; meaning that in addition to explaining the individual duties of believers during the era of Occultation, the duties of the community of believers in preparing for the reappearance have been raised, and duties such as establishing justice and combating corruption, fighting internal tyranny and foreign colonialism, and standing firm and resisting oppressive and arrogant countries have been enumerated for the community of believers.
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