Abstract:
Human life throughout history has been accompanied by the confrontation and conflict between two fronts: truth and falsehood; however, this confrontation has not always resulted in external war. Often, it has led to dialogues that, although they did not convince the followers of falsehood in some cases due to their stubbornness and obstinacy, resulted in the shining sun of truth in the hearts of those present in the dialogue assembly and the audiences of the written text in subsequent eras. Given that the way and method of the school of Ahl al-Bayt (AS)—as inferred from their teachings—is the same path of human nature (Fitra), and the Holy Quran is the greatest support for them in carrying out their monotheistic mission and guidance, the author of this article has attempted, by citing the verses of the Holy Quran and Hadiths, to explain the method of Imam Sadiq's (AS) dialogues regarding Mahdaviyat as an exemplar and model for the front of truth, in the hope that it will be useful for the followers of the Ja'fari school in the path of enlightenment, the expansion of the lofty teachings of this school, and responding to doubts.
Machine summary:
Given that the way and method of the school of Ahl al-Bayt (AS), as inferred from their teachings, has been the path of nature (fitra), and the Holy Quran serves as their greatest support in implementing their monotheistic mission and guidance, the author of this article has attempted, by citing the verses of the Holy Quran and Hadiths, to explain the style of Imam Sadiq's (AS) dialogues regarding Mahdism as an exemplar and model for the front of truth, in the hope that it will be useful for followers of the Ja'fari school in the path of enlightenment, the expansion of the lofty teachings of this school, and responding to doubts.
One of the most prominent people who believed in the Mahdism of Muhammad ibn al-Hanafiyyah and also promoted this belief was Sayyid Himyari, as seen in the poems attributed to him, which say: ألا إن الأئمــۀ مــن قــريش ولاة الأمـــر أربعـــۀ ســـواء علــي والثلاثــۀ مــن بنيــه هـــم أســـباطنا والأوصـــياء فســبط ســبط إيمــان وبــر وســبط قــد حوتــه کــربلاء وسبط لا يذوق المـوت حتـي يقـود الجـيش يقدمـه اللـواء يغيــب فــلا يــري عنــا زمانــا برضــوي عنــده عســل ومــاء He also continues saying: أيا شعب رضوي ما لمن بک لا يـري فحتـي متـي يخفـي وأنـت قريـب فلــو غــاب عنــا عمــر نــوح لأيقنــت منـــا النفـــوس بأنـــه ســـيئوب (Mufid, 1413 AH: 298; Saduq, 1395 AH, Vol. 1: 32) 507 The four Imams, all from Quraysh, are the rulers and are equal; Ali and after him his three sons, who are both Asbat (tribal descendants) and Awsiya (successors); one is the descendant of faith, goodness, and forbearance; another is the descendant fallen in Karbala; and a descendant who is alive and will become a leader, leading an army with a banner ahead of him, who will go to Radwa during a period of occultation, with honey and water prepared for him.
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