Since the ancient times the belief in the rise of the Reformer has been a fundamental principle. Many of the holy prophets have announced the advent of new prophet. Moreover in the announcements and indications of predecessors there are always allusions to "the Last PROMISED" and "the SAVIOR of Last Days" under such titles as "Kalki", "Fifth Buddha", "Soshyans", "Messiah", "The Son of Man" and so on and so forth. Of course there are different types of belief in the last reformer in religions. In one place the SAVIOR is merely a social reformer while in another place he is only after the spiritual salvation of people and even sometimes he undertakes both tasks. On the other hand, the Last PROMISED is once nationalist and once seeks to save the whole world.

This article aims to bring different reasons for the necessity of paving the ground for the appearance of the PROMISED saviour and thereby rejects the claim of those who state that preparation and paving the ground for the appearance of the PROMISED saviour is not necessary. These reasons include: proving the necessity of preparation from the viewpoint of philosophy of disappearance, the essential requirement of practicing Sharia duties in line with the necessity of paving the ground, the inconclusiveness of appearance without paving the ground, the necessity of paving the ground in the frame of introducing the Imam to community, the application of reasons for necessity of waiting for paving the ground. The last reason has also cited examples of Shiites duties in paving the ground in the age of occultation. With all these reasons, it can be proved that Shiites responsibilities for the appearance of the saviour are so profound. This is a responsibility, and the onus is not just on the Shiite community. It is also imperative for all the people who seek justice and oppose oppression and think of peace for humanity to prepare the world for the appearance and the rising of the person that will spread justice like the sun.

Believing in the SAVIOR of the end of time is one of the fixed beliefs among Muslims. In the meantime, some people consider the presence of Imam Mahdi and hadiths about Mahdism as a symbol and code for the victory of truth over falsehood or reform because the result of the symbolic approach to the principle of believing in the SAVIOR is the denial of external existence and its concrete example. Therefore, it is necessary to conduct a study in this regard, whether symbolism can be justified in the principle of believing in the SAVIOR or is fundamentally rejected. The present study uses descriptive-analytical and library method to explain the relationship between symbolism in believing in the SAVIOR and the denial of the existence of the Mahdi and aims to provide evidence to reject symbolism in believing in the SAVIOR. In semantic implication, everyone adheres to the rational belief that the primary principle in every statement is the truth, unless there is strong evidence against it. The symbolic, coded and figurative interpretation of religious texts about the essence of the existence of a SAVIOR is an interpretation contrary to the appearances of the texts. Therefore, it is not possible to have such an opinion unless there is a necessity. In addition, several arguments reject such a view. One of the strongest arguments is the proof of anthropomorphism in believing in the SAVIOR. Expression of lineage, personal attributes, proof of birth and meeting with the SAVIOR of the end of time are among these examples. Muslims' agreement on anthropomorphism is another reason for negation of symbolism. Therefore, the claim of symbolism and coding in believing in the SAVIOR is an unsubstantiated claim that can be rejected with numerous evidences.

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.

Belief in a SAVIOR has been so prevalent among people of all ethnicities and religions that it is not an exaggeration to say that, like belief in God and belief in the resurrection, it is, in religious terms, one of the “natures” and woven into the fabric of all people, and in social terms, an ancient desire. In other words, all humanity desires the coming of an individual or the arrival of an era in which social justice will be provided throughout the earth. Mahdi (AS), Messiah, Paraclete, Sushyant, Maitreya, and. . . are all names for a PROMISED truth within the human institution. The culture of the people of Indonesia and Java is no exception to this rule. They believe that human suffering will be healed by the “just Ratu Adel. ” They believe in signs and conditions for his coming. They have often adapted it to historical or mythical figures from their country, and they are perhaps among the few religions that have had some examples of their SAVIOR named "Ratu Adel" who was also a woman. The mainly rural people of Indonesia and the Javanese islands, who have always been waiting for a kind of justice-oriented view from the central government, believe that one of the most important things about Ratu Adel is that he restores justice and social welfare in a new way. This research has discussed the SAVIOR of the Javanese islands with descriptive literature.

The present paper with a descriptive-analytic method investigates the theoretical principals and aspects of Messianic teachings from the standpoint of prophetic thought. Studying the prophetic tents in explaining the Messianic teachings is a starting point to present a clear image of the discussion. In this regard, we point to the explanation and interpretation of Messianic thought in the context of Imamate and guardianship system, the explanation of this thought in the form of historical fight between right and wrong and explanation and interpretation of Messianic thought in the form of social system of Imam and Ummah (Islamic nation). Further, we mention the characteristics and features of Messianic teachings from the prophetic viewpoint. The universality of Messianic ideas, justice as the most important pillar of Messianic thought, determination and dignity of the SAVIOR and inevitable fulfillment of Messianic government are all among the findings of the writer in this regard. At the end, "calculation based on the centrality of religious obligation", "opportunity-driven approach to the explanation of Messianic thought", emphasis on the important and strategic points in the explanation of Messianic teachings" and symbolism in explaining Imamate and guardianship are among the most important features of statement and communication of Messianic thought in the Prophet’s biography. However, the optimal query of this paper is to determine the essence of Messianic teachings from the standpoint of prophetic thought. The fruit of this survey is revealing the authenticity of this thought in Islam at the first place and at the next stage, explaining the fundamentals for investigating this thought in Islam in the best possible way.

Background and Purpose: Recent advancements in medical science have prompted thoughtful physicians to utilize new research in efforts to treat and enhance human health. Among the emerging issues in medical science is the use of the "SAVIOR sibling" process to treat a sick brother or sister. SAVIOR siblings refer to the creation of a genetically identical human being to provide biological materials, such as blood, bone marrow, or even organs, for a sick sibling Materials and Methods: This study, organized through a descriptive-analytical method and utilizing library resources, aims to explore the legitimacy or prohibition of creating a child as a donor sibling (SAVIOR) through an analysis of relevant jurisprudential arguments. The importance of this discussion arises from the existing conflict between the permissibility and prohibition of creating SAVIOR siblings. Results: We seek to answer whether this form of selection is legitimate according to jurisprudential arguments or if it should be prohibited. On the one hand, prohibiting this action may lead to the death of some children in need of a SAVIOR sibling donation, while on the other hand, SAVIOR siblings may face risks and consequences due to their role as donors. Conclusion: The conclusion of this research is that jurisprudential evidence indicates the legitimacy of this action, provided that certain rules and conditions, such as mutual benefit for both parties, are observed.

The notion behind awaiting the PROMISED SAVIOR, besides its spiritual aspects and inviting the people to perform descent acts is an attempt to set up a social structure based on justice and equality. Throughout the history, the anticipators-religions and dogmas- have looked forward to the appearance of a social SAVIOR and reformer. The instructions of the Holy Qur'an give the tidings of a society whose inheritors are righteous people. The traditions and narrations emphasize that the PROMISED SAVIOR will be from the household of the prophet of Islam and is called "Mahdi".The present article deals with the uprises having taken place in the name of Mahdi (may God hasten his appearance) in the first two centuries after Hijra, which were based on the belief in awaiting the SAVIOR and were effective in the political and social changes in iran.These rises are classified in three groups: the uprises having appealed to the idea of belief in the Shiite PROMISED SAVIOR called Mahdi; the uprises by Moslems against the caliphates of the Omavites and Abbasides, under the title of al-Reza from Mohammad's Household; the uprises by the Iranians based on a mixture of the Islamic and pre- Islamic beliefs. These uprises eventually ended in the acquaintance of the people in Iran with their rights as human beings and Moslems.

he family caregivers are spouse, family members, friends, or relatives of the sick, disabled, and dependent individuals who are not paid for providing care. The care may last for months or years and covers a wide range of physical, social, emotional, or even financial care. Statistics show that more than 40 million adults in the United States care for their loved ones as family caregivers. 1 In Iran, no specific statistics are available on the number of caregivers of patients with chronic diseases. However, by examining the statistics of chronic diseases, as well as the trend of population aging in Iran, it is most likely that a large part of the community is involved in caring for a sick, elderly, or disabled person...

This article explores the obstacles and challenges of waiting for the Imam and SAVIOR. We used a descriptive analytic method based on a library study.These obstacles include the inaccessibility of mind, getting accustomed to the conditions (status quo), the threat to the personal benefits, haste, indulgence, growing a negative attitude to expecting, lack of intellectual growth and knowledge of the problems associated with waiting for the SAVIOR Imam. The latter are like pests in the ambush for the product of awaiting mentioned in this article, that include SAVIORism, meeting claims, apocalypse, which are accounts of the truth created by the exaggerated love and (extreme) immaterialism. The results of studies and surveys regarding such deviations and the dysfunction of such a great concept is rooted in some thoughts and narrations that can be seen in views and actions of some religious leaders and also caused by theoretical or functional misinterpretation of followers who believe is this great event. In conclusion, some ideas in order to refine the community in these respects has been proposed.