The COVID-19 pandemic due to the novel Severe Acute Respiratory Syndrome coronavirus 2 (SARS-CoV-2) has tremendously affected the world; including the richest and the poorest ones, from East to West (1). The centennial pattern of the world pandemics was much similar to this one as quoted by many authors...

Apocalyptic literature (Revelation literature) is presented as a literary style or literary genre in the field of religious and mysticism texts. The second century A.D., this genre had been promoted by Jewish scholars in symbolic and allegorical aspects.In modern literature, this style has had significant advancements, by writing and composing storied literature. APOCALYPSE by employing elements such as myth, revelation, dream, allegory and symbol have developed its point and catechesis. The revelation of scriptures such as revelation of Denial and Zachariah and Johannes in ancient works and apocalyptic novels in western modern writings are good examples for this literature.There are similar examples in Persian literature such as Masnavi Maulana, Rasael-e-Najm-e-Kobra and some of Shah Nemat-allah Vali and Sohrab Sepehri’s poems. On this research, the tale of Khab-e-Ganj from sixth book of Masnavi has been analyzed from apocalyptic literature motives.This research is hoped to demonstrate similarities between Persian literature texts and contemporary literature genres and styles in the world.

The APOCALYPSE as the end of the history is something that exist and is being discussed in all religions. Some schools especially religious sects have used this for their political purposes. One of these religious sects is the misled secto of christian zionism that is being supported econanically by billion dollar budget of the United States of America and its allies. This group by putting forward the subject of appearance of Jesus Christ in Jerusalem, Selection of Yews by God, and drawing the map of the “Promised Land” from the river Nile to Heart, and the “Big Middle East” plan for collecting the Yews and christians of the world, has tried to get advantage of the Human being for ther own sake. This article has tried to studey the different aspects of the above mentioned thouglit.

In all places and eras, human has been concerned with thought of fate of the spirit and he has some imaginations about the world after death and destiny of dead souls based on his knowledge. Ardaviraf's travel story to Hell, Purgatory and Eden and visiting Emshasepandan and Ahooramazda is of this kind. This paper is to investigate and analyze this valuable literary masterpiece and to describe experiences of Ardaviraf about visiting Eden, Hell and Purgatory and reward or punishment that spirits of benefactors and evildoers will receive because of their actions in this material world. It also shows what he observes and features in this journey has not been born of his mind and imagination but corresponds with myths of end of the universe among ancient Iranians.

Belief in APOCALYPSE is an integral part of all religious teachings and even human-made schools, in a way that no response to the issue of APOCALYPSE leaves human mind restless left behind in the valley of astonishment and does not bring rest and calm as the results of faith in religions and schools o thought. Hence the belief is the common teaching of all religions schools. According to this, the school of Christian Zionism is not exempt from this rule, and even among the existing religions, has emphasied most on the role of APOCALYPSE. so that interpretation of the other teachings of this school is only possible based on an understanding of its approach to APOCALYPSE. This research briefly introduceso the School of Christian Zionism and explains the role of APOCALYPSE in Christian Zionism.

The APOCALYPSE of John is classified as one of the APOCALYPSEs in Judeo-Christian tradition which is mainly about the events of the End Times. Modern scholars almost agree that the writings in question always reflect the social situation of their own periods of time, which is known as “ the situation of crisis” . As the author of an APOCALYPSE, John also refers in the first part of his book, namely “ the letters to the seven churches” to the social situation of the Christians who resided in the seven cities of Asia Minor towards the late first century. Some of the author’ s implicit and explicit references suggest that the Christians were in unfavorable situation with regard to their social status and adherence to their Christian beliefs. This article is seeking to find out the reasons of such situation for the Christians of the region by the use of the letters, as the internal evidence, and some historical reports, as the external one.

Muslim interpreters and thinkers have never used phenomenological and liberal approach to holy texts and religion. Generally speaking, religious interpreters and thinkers' research are formed in an intra-religion context. Therefore, Islamic interpretations do not much expound the roots and symbolic meanings of the Quranic verses. Few discussions about the symbolic meaning in the Quran can provide the theme of a comparative review. The present paper briefly studies the symbolic meaning of the number seven which is mostly interpreted as “multiplicity” and “perfection”. While western interpreters and scholars of religion have fully discussed about the roots and reasons for mentioning "number seven" in APOCALYPSE, the most important approach used by scholars of religion and Christians is that using number seven in APOCALYPSE is symbolic in order to show multiplicity or perfection. This paper seeks to investigate the existence of the principle of symbolism in the Quran and Bible and provide a comparative review of the symbolic meaning of number seven in the Quran and the APOCALYPSE.

One of the techniques of deviant sects is using the narratives in order to stabilize their own sectarian purposes. Abolfazl Golpayegani, the missionary of Baha’I, in his book "Fara’ed", adheres to Umma Hani’s narration, one of which bear the good news of the advent of Bab and considers this narration, which includes the interpretation of "the born in the APOCALYPSE" for Imam Mahdi, conformable to the claims of Seyyed Ali Mohammad Shirazi, known as "Bab" and as a signal for his advent and a sign for the legitimacy of his claim. In this paper, by the use of descriptive-analytic method we investigate the above-mentioned claim. By analyzing its authority and content and with considering the other two narrations by Umme Hani which are all similar and narrated following the verses 15 and 16 of surah "Takwir" and by comparing this narration and considering the meaning of the interpretation of "Apocalapse", this result is gained that this narration is conformable to Imam Mahdi; otherwise, it contradicts the other two narrations and lacks the scientific citation.

By presenting the theory of" the end of liberalism history", Francis Fukuyama (American-Japanese thinker) revived the issues of political philosophy of history again. He claimsthatliberal democracy is the last school and political system of the history. Fukuyama, based on Hegel’s theory interpreted by Alexander Kojeve, introduces "liberal democracy" as the end point of human ideological evolution, the final form of human government and the end of history.On the other hand, the twelve-Imam Shia has its own theory about the "APOCALYPSE" and unlike Fukuyama, introduces "pure Muhammad an Islam" and "Imam Mahdi’s government" as the last ideology and government of the history. Now, regarding these two theories and the soft war between Islam and Liberalism to win the future specially after the decline of the Soviet Union, this question arises that in comparing two theories of Shiite APOCALYPSE and Liberalism end of history, which one is better?Research method in this paper is "comparative study". Comparative studies commonly include three processes of description, comparison and conclusion. The author’s hypothesis in this study is superiority of Shiite-APOCALYPSE theory. Therefore the rival hypothesis which prefers liberal democracy is rejected.