ziz Al Din Nasafi, the great Gnostic of the 4 th century,H, has made an evoalution in the theoretical agnosticism and with Shia attitude puts the discussion on the supervision and perfact man in the center of his Gnostic thoughts.He first begins from the world of essence, the levels of the spirit and the perfect man in his work. Then he proceades to the supervision role, and considers it as the inner part of the prophecy. He sees the combination of supervision and the perfect man in the last prophet and the Promised Mahdi. Relying on the verses and traditions and using Ebn-e-Arabi and Sa′d Al Din Hamooyeh’s opinions, he sees the end of the supervision in the appearance of the Imam of the time and the twelfth Imam. The cases of disagreement about "The promised" in these gnostics’words can be interpreted based on their common views about supervision which are widespread in their works.

“Futurology” is the art of shaping the future, the way we want it to be. In this perspective, futurism is the knowledge of understanding changes, and knowing the future is the most critical science human beings need. In Islam, “Messianism” is the beating heart of any future-oriented research and a Muslim futurist cannot ignore the capacities and teachings of MESSIANIC culture in their research, but this field of study demands special research requirements and necessities. It seems these necessities and requirements can be investigated in three theoretical necessities such as 1) hopeful optimism, 2) qualitative view toward appearance not the quantitative one, and methodical requirements such as 1) mechanism to predict the future, 2) calm and legal government in the process of research and its conclusions and propagandistic requisites such as 1) explaining the MESSIANIC doctrine’s fundamentals of thought and epistemical materials and providing indicators of right and wrong, 2) representing the functions of MESSIANIC society. Some of these requisites are presented in this paper.

The influence of religion on culture is conceivable in two dimensions: the smaller realm is related to the appearances of civilization, such as buildings, monuments and customs and the larger area is related to the foundations of thought and the spirit governing civilization. The first realm is easily provable by reviewing the related resources and the second realm is more or less considered in the writings of theory makers of civilization. In the realm of Islam, the first area is needless of reasoning and arguments because of being evident. To prove the second realm we can use intellectual arguments in addition to historical experience. Islam, on both individual and social level, in order to improve the effectiveness factor of its teachings, and as a step toward the completion of its doctrine has linked them to the idealized models. Accordingly, MESSIANIC teachings can play a role in shaping the spirit governing new Islamic civilization through the drawing of achievable future. Such a drawing of future can be considered as a “perspective outlook” which is a linking ring of Messianism and new Islamic civilization. The present paper has investigated this fact and at the end, in order to use this capacity, some suggestions have been presented.

Some of the sacred books of Hinduism have talked about a promised savior named “Kalki”. Kalki is the last earthly incarnation of Vishnu, one of three Indian gods, who will embody to save the religion and help the believers in the last days. The embodiment of God on earth is called “Avatar” in Indian terms. Therefore, the concept of savior in Hinduism is associated with the concept of “Avatar” and this semantic relationship has caused some of Indian’s spiritual teachers call themselves avatar and even the promised savior. Thus, the concept of the promised savior is investigated at two levels in Hinduism in the present paper: first, at the level of religious texts in which the coming of a certain savior to revive the religion is promised; secondly, at the level of folk’s and traditional beliefs of Hinduism which believe every ascetic, guru and spiritual teacher who claims that they have the experience of understanding God and unity with Him is the Lord’s avatar. The present paper shows a personal promised savior in the last days is foretold in Hinduism who is supposed to appear at the end of the present era, which is called “the dark era” and some people in this religion who call themselves “Avatar” have downgraded the concept of savior to the folk-level religion.

The functions of “religion’s Utopia” (Mahdism) in the body of society are among the important and notable issues, which have drawn the attention of researchers and scholars because of its inevitable role in the realization of a systematic pattern which can provide the aims and the expectations of a religious society. Particularly now, that the existence of religious tendencies in the world’s societies and the influential and undeniable presence of religion is rapidly growing. The waiting society can only be an effective and modelling society with quality for other nations in tracing the state of world’s future that insists on its principles and ideals and follow the requisites of religion’s Utopia (Mahdism) on top of their activities. Explaining the functions of the religion’s Utopia (Mahdism), such as its political function with the aim to affect the future’s societies, its cultural function affected by the waiting culture, its doctrinal function, with the aim of deepening, correcting and localizing beliefs in the waiting society, can be regarded as an effective step towards planning and moving toward building a bright future and finally paving the ground for the appearance of Imam of the Time.

MESSIANIC beliefs are rooted in the Quranic teachings and in Sunnah. These beliefs became the focus of opposition to the rulers from the first centuries of Islam due to their approach which driven to fighting injustice. In the first century after Islam (7th century AD), Kysanyh movement chose a military and political movement against the Caliphate of Bani Omaya dynasty with a focus on the theme of MESSIANIC Shi'ite slogans. This movement provided a model for other similar groups, known mostly as extremist Shiite groups, which is referred to them as Ghali.This research aims to explore the motivations and goals of this movement in explaining the ideals of Mahdism in their society. The research aims to find out whether the Kisaniyeh movement as has correctly interpreted the MESSIANIC message and explained it as an example of the awareness of the issue in that era or had other motivations for upholding these beliefs. To find the answer, exploring the motivations and goals of the movement in focusing on Mahdism issues is required. The resulting awareness can provide a proper symbol for awareness raising of the correct and incorrect interpretations of the Mahdism.The main findings of this research are:1. Mahdism has become a tool in the thinking of Kysaniyeh movement to fight the Empire of Caliphate.2. Kysaniyeh movement determined their own timing and people in realizing the MESSIANIC beliefs, ignoring the guidelines of Islam and Imams. 3. The approach of this movement towards Mahdism was based on an incomplete understanding and of an extremist interpretation.4. The main reason for this deviation was ignoring the wisdom and understanding of the Imam and reliance on the wisdom and interpretation of some individuals.

The MESSIANIC topics, as part of the basic teachings of religion, are rooted in the Holy Quran. These subjects are discussed in the Qur'an with a general look and gives a picture of the final day, which will eventually lead all religions to the truthful path, began by the god's messenger and prophet. In realizing this will, those who follow the path of excellence and God's servitude will come to lead others instead of those who did injustice and did not understand the significance of what God has bestowed upon them and blessed them with. The truth will stay because it has a right to stay and wrong will perish as it is perishable.Interpretive accounts of the Quran chapters can do us god in two ways, both by providing different ways of understanding the verses of the Quran and increasing our benefit from the different styles of MESSIANIC inference.Reflecting on the topics emphasized frequently in the Quran and interpretation of and the Hadith can help us to get closer to the image of millenarianism, which the Quranic teachings have mediated and shaped in the minds of the audience.

One of the crucial issues in MESSIANIC territory is forming of worldwide government of that Hazrat or world-class of MESSIANIC. Thought of MESSIANIC and forming of his worldwide government is wishing of people in grasping of world justice and decimate oppression and discrimination, corruption, injustice, ignorance, foolishness, irreligion, intellectual stagnation, moral corruption and discrimination, succession about this goal, is one of important ideal criteria of making worldwide MESSIANIC. Worldwide is ideal thought of pure Islam, specially visualize in Twelver Shi'ism thought comprehensively.This worldwide is ideal way for creature society, because in contrast of west worldwide have no negative conclusion as economical, political, moral, religion, biology, security crisis, discrimination, diminish weak people in American world market and without domination of superb and American capitalists.In this essay we try by explanation of west worldwide and numbering of negative components, Islamic-MESSIANIC worldwide and ideal criteria as important model and only comprehensive way of removing all problems of creatures and removing all crisis of world by infallible Imams to be proved.

Among the important issues of Mahdiship which are placed in the form of “MESSIANIC principles” is the discussion over “disputes between the truth and falsehood”. The writing ahead entitled “MESSIANIC; the end of disputes between truth and falsehood” is dedicated to this issue and with an introduction explains the struggle between right and wrong and the quality of MESSIANIC interaction. After the introduction, a theory and threefold views in the issue of dispute between truth and falsehood are discussed. Based on the first theory, which is put forward as a “theory of evolutionary history and the truth’s victory”, human’s well ending is discussed and recounted and consolidated with traditional and rational reasons, along with the ideas and views of scientists and philosophers.The second theory, entitled “cyclical theory of history with the leadership of falsehood” mentions the periodic and cyclical nature of history. Based on this theory, history like an alive entity goes through different periods of childhood, youth, oldness and death and the basic and dressing of this theory is the rise and fall civilization which is invoked by the owners of this theory.The third theory entitled “the theory of dissolution of history and the demise of human race” discusses the demise of human race with an extreme attitude and disillusions and frustrates human about their future and the end of history and basically rejects the future and the end of human’s history on the whole. After discussing the threefold views and explaining the reasons and documents, we discuss the authenticity of first view, and the MESSIANIC and Mahdiship are introduced as the destiny for social process of human and as a well-ending symbol of history with a religious approach. At the end, we present the results.

Belief in the Mahdi, is indeed rooted in the traditions of Islam and undermining this belief is only possible by denying such traditions and reports about Mahdi. Therefore, the deniers of Mahdi, consider the absence of traditions related to Mahdi in Sahih Bukhari's as a reason to discredit this religious orientation. Since in fact Bukhari retains only a brief account of the Messianism in which the name of the Mahdi is not specifically mentioned, it seems that during the heat of Anti-Alavite policies Abbasid intensified during the reign of unsympathetic Caliph called Mutawakkil, Bukhari is compelled by the policies to adapt and therefore avoided quoting Mahdavi or Mahdi related traditions and Hadiths. The ending of Messianistic tendencies in Abbasid Dynasty was an attempt to improve legitimacy of Abbasids and coincided with their intensified hostility to Al-e-Ali (Ali's family and descendents). This was the most important political strategy at the time and therefore, the practical move was to direct religious and ideological orientations in line with Caliphate. Thus, apart from Bukhari, the citation to Mahdavi traditions in Hadith books of that era drops dramatically. In this paper, we show by) analyzing Bukhari that those narrated traditions as well as traditions citing the virtues of Ahlul-Bayt (Prophet's and Ali's descendents) are only short and very sparse or few. This can be an evidence of such (political) influence of the era discussed.