The Twelfth Imam
The Twelfth Imam
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Article ID: 11
Article Date: 1995-11-13
Writer: A group of religious scholars
The belief in the coming of a universal savior at the end of times is deeply rooted in the history of human thought and is not exclusive to Islam or Shi'ism. Nearly all divine religions—regardless of their worldviews or differences in the characteristics of the promised deliverer—have foretold his arrival and mentioned various signs indicating his coming.
The universality of this belief is so apparent that even ancient traditions such as Brahmanism and Buddhism also speak of a future redeemer and have described signs of his imminent appearance in their sacred texts.
However, none of these religions or schools of thought have offered a clear and detailed depiction of how the savior will rise or what events will mark the approach of his appearance.
In Islam, the advent of a great reformer at the end of times—during an era when humanity is engulfed in oppression and corruption—is a well-established belief. In fact, faith in his coming is considered among the essential tenets of the religion.
Unlike other religions and sects, Islam—particularly Shi’a Islam—provides a comprehensive and well-defined explanation of the appearance of the Mahdi (“peace be upon him”), detailing the manner of his uprising and the events that will signal the nearness of his return.
This gives rise to several important questions:
1. Are there any signs for this great revolution that is destined to encompass the entire world?
2. How will people recognize the promised Mahdi, and on what basis can they distinguish him from false claimants? History has witnessed many individuals who, driven by material motives and the pursuit of power, have falsely claimed to be the Mahdi during the long centuries of occultation.
3. Moreover, those who are eagerly awaiting the appearance of Imam Mahdi and the salvation of humanity from tyranny and injustice must prepare themselves to support him. But how can they know when the promised time is approaching and the moment of his reappearance is near?
4. Will this grand revolution erupt suddenly and without prelude, or will it be preceded by a series of events and developments that gradually prepare the ground for his return?
In order for Muslims to have clear and accurate answers to these questions and to truly recognize the Promised Mahdi, it is essential to have a precise understanding of the following:
• His characteristics
• The historical context and timing of his reappearance
• The nature of his uprising
• His opponents and supporters
• The events that will take place before or at the threshold of his emergence
• The connection between these events
• And the reactions of people in the face of such developments
Only through such awareness and vigilance can individuals remain alert and prepared for the rise of Imam Mahdi, accurately distinguish between his true supporters and his adversaries, and avoid falling into the traps of false claimants.
Based on this necessity, in the present article, we will examine the signs of the reappearance of Imam Mahdi and assess their credibility and mode of realization. However, before delving into that discussion, it is important to clarify a few points:
1 - What is meant by the "signs of reappearance"
are those events that, according to the predictions of the Prophet of Islam (peace be upon him) and his infallible household (peace be upon them), will occur before or on the verge of the Imam’s return. The realization of each of these signs serves as a signal that the time of his appearance is drawing nearer. Once the foretold series of events unfold—culminating in the final sign—Imam Mahdi will rise.
Therefore, the occurrence of one or several of these signs only indicates the increasing nearness of his reappearance. In fact, many of the developments that the Imams (peace be upon them) predicted during the era of the Major Occultation—or identified as signs of the reappearance—have already come to pass.
For instance, various narrations have referred to events such as:
• Disputes and divisions within the Muslim community
• The deviation and eventual collapse of the Abbasid Caliphate
• The Crusades
• The conquest of Constantinople by Muslims
• The rise of black flags from the region of Khorasan
• The emergence of a Western leader in Egypt and the establishment of the Fatimid dynasty
• The arrival of Turkic tribes in the Jazira region (located between present-day Iraq and the Levant)
• The entry of Romans into the region of Ramla and greater Syria
• The liberation of Arab countries from colonial powers
• The rising waters of the Tigris flooding the streets of Kufa
• The construction of a bridge over the Tigris between Baghdad and Karkh
• Widespread conflict between East and West accompanied by war and bloodshed
It appears that many, if not all, of these events have already taken place. However, it is important to consider the following points:
First, it is not entirely certain whether the events we interpret as the fulfillment of those narrations are indeed the same ones intended in the hadiths.
Second, the mere prediction of such occurrences does not necessarily mean that they are definitive signs of the reappearance. Many of them may simply be historical events that the Imams (peace be upon them) foretold would happen in the future.
Third, even if some of these events were explicitly mentioned in the narrations as signs, how can we be sure that they refer specifically to the reappearance of Imam Mahdi?
2. In the prophecies narrated from the Infallibles (peace be upon them) especially concerning the fall of the Umayyad and Abbasid regimes and the movements that would rise against them, the term "Qa’im" (the one who rises) is sometimes mentioned. While these narrations may describe signs of reappearance, they do not necessarily refer to the final emergence of Imam Mahdi. Rather, they may indicate a general breakthrough or “relief” (faraj) for the Shi’a community.
Indeed, during the oppressive rule of the Umayyads and Abbasids—who were hostile toward the descendants of the Prophet (peace be upon him) and inflicted brutal repression—there was little opportunity for the Imams and their followers to freely carry out their religious duties or revive the teachings of Islam.
In such a stifling atmosphere, any internal divisions or weakening of these regimes created a window of opportunity for the Shi’a. Even temporary periods of relative freedom allowed the Imams (peace be upon them) to organize their followers and work toward the preservation and revival of the prophetic legacy and the values of Ahl al-Bayt.
During the dark era of Umayyad and Abbasid rule, dozens of revolts and uprisings—both large and small—were led by Shi‘a and supporters of Ahl al-Bayt against these oppressive regimes. Some of these movements, such as the uprising of Zayd ibn Ali, were even endorsed to some extent by the Imams (peace be upon them).
From the narrations, it can be understood that the term “Our Qa’im” was used for certain uprisings or movements which had been supported, encouraged, or even initiated by the Imams themselves. These predicted events were referred to as “Signs of Relief (Faraj)”—meaning signs of divine intervention or temporary liberation for the Shi‘a community.
Based on this, it becomes clear that in many of these narrations, the term "Qa’im" does not necessarily refer to the Promised Mahdi himself, but rather to any just and righteous revolutionary who rises up against tyranny and injustice.
Al-Kulayni, in his monumental work al-Kāfī, includes a chapter titled:
“All the Imams (peace be upon them) are Qa’ims (those who stand) by Allah’s command,”
which indicates that the term Qa’im is not exclusive to Imam Mahdi.
Imam Ja‘far al-Sadiq (the sixth Shi‘a Imam) interpreted the Qur’anic verse “The Day We will call every people with their Imam” (Surah al-Isra, 17:71) as follows:
“The Imam referred to in this verse is the one who leads his people and is the Qa’im of his own time.”
He also said:
“All of us, one after another, are those who rise by Allah’s command—until the one who carries the sword comes. When he appears, he will bring a rule different from what preceded it.”
These expressions, such as “He is the Qa’im of his time” and “All of us are Qa’ims by Allah’s command,” make it clear that the title Qa’im is not limited to Imam Mahdi, but rather includes every individual who rises up for justice and truth.
Furthermore, certain narrations imply that many of the Imams themselves intended to rise and actively worked on preparing for such movements.
In one hadith, Imam al-Sadiq (peace be upon him) told Mu’min al-Tāq (one of his companions):
“By Allah, this matter [the uprising] came close to starting three times, but each time you [i.e., our followers] failed to uphold it. So Allah delayed it.”
It appears that the phrase “this matter” refers to uprisings against the Umayyad or Abbasid rulers. Although the necessary conditions for such movements were sometimes in place, the hesitation of the companions, lack of secrecy, or the emergence of other obstacles caused their postponement.
In one sermon, Imam Ali (peace be upon him) listed the events and developments that would occur during the Umayyad and Abbasid periods. He informed his companions of what would happen after his time until the reappearance of Imam Mahdi. He then said:
“When the Qa’im rises in Khorasan, and gains control over the land of Kufa, Kerman, and Multan, and passes through the region of Jazirat Bani Kawān, and another Qa’im from among us rises in the land of Gilan, and the people of Ābur and Daylam respond to his call…
then, our awaited Qa’im shall rise.”
Explanatory notes:
Kufa: A historic city in Iraq
Kerman: A city in southeastern Iran, one of the oldest cities in the world
Multan: A historic city located in present-day Pakistan, near Ghazni
Bani Kawan Island: The ancient name for Qeshm Island , in the Persian Gulf belong to Iran
Gilan: A province in northern Iran, located directly on the southern coast of the Caspian Sea
Ābur: A village in Sijistan, an ancient region now divided between Iran and Afghanistan
Daylam: A historical region in what is now Bushehr province, Iran
In this narration, the term Qa’im is mentioned multiple times. It is clear that the Qa’im in Khorasan and the Qa’im in Gilan do not refer to the Promised Mahdi, since the hadith explicitly states that the final and awaited Qa’im (i.e., Imam Mahdi) will appear after these uprisings have taken place.
Interestingly, the uprising in the region of Gilan—which is likely a reference to certain Shi'a movements in that area—has been described in the hadith using the phrase "From among us, a Qā’im has risen".
Based on this, a number of Shi’a scholars have suggested that certain historical figures may correspond to these foretold uprisings. For instance, Genghis Khan, who emerged from the greater region of Khorasan, conquered vast areas under the control of the Khwarazmian and Abbasid dynasties.
Later, his grandson, Hulagu Khan, attacked the heart of the Abbasid Caliphate in 1258 CE, killing the last Abbasid caliph, al-Musta'sim, in Baghdad, and bringing the Abbasid rule to a final end. Some scholars believe that the hadith referring to a Qa’im from Khorasan could be alluding to Hulagu’s campaign.
Similarly, Shah Ismail I, the founder of the Safavid dynasty who established Shi'a Islam as the official religion of Iran in 1502 CE, has been identified by some as the Qa’im in Gilan. They argue that due to his support for Shi'ism during an era dominated by rigid Sunni rule—and because he was of ‘Alawi descent—he may be the one referred to in the hadith as “Qa’im from among us.”
Therefore, many of the events mentioned in the hadith literature—particularly those related to the Umayyad and Abbasid periods—are likely signs of “relief” or “breakthroughs” (faraj) in the struggles of the Shi’a community, or indications of the uprisings led by the Imams (peace be upon them) or their loyal commanders, rather than being direct signs of the appearance of Imam Mahdi (peace be upon him).
3. Signs of the Day of Resurrection In some hadith sources, certain signs of the Mahdi’s reappearance are also referred to as signs of the Day of Judgment, such as:
The emergence of the Dajjāl (Antichrist)
The rising of the sun from the west
The descent of Jesus ( peace be upon him) from the heavens
These narrations are more frequently found in Sunni sources, and it seems that in some cases, hadiths regarding the signs of the Mahdi's reappearance and those concerning the Day of Judgment have been intermingled, possibly leading to confusion or misplacement in transmission.
The Prophet Muhammad (peace be upon him and his family) said:
“Ten events must inevitably occur before the Day of Resurrection…”
1 - The uprising of Sufyani
2 - Dajjal
3 and 4 - The appearance of smoke and a four-legged beast
5 - The uprising of the Qa’im (the Mahdi)
6 - The rising of the sun from the west
7 - The descent of Jesus (‘Isa, peace be upon him) from the heavens
8 - The earth swallowing people in the eastern region
9 - The earth swallowing people in the region of the Arabian Peninsula
10 - A fire that rises from the end of Aden, driving people toward the Plain of Gathering (the place of resurrection)
According to this narration, the emergence of Sufyani, the Dajjal, the rising of the sun from the west, the descent of Jesus, and so forth are signs of the Day of Resurrection (Qiyāmah) rather than specifically signs of the appearance of Imam Mahdi. However, in other narrations, these events are clearly mentioned as signs of the Mahdi’s reappearance.
It should be noted that signs such as the coming of the Dajjal and Sufyani are more commonly described in Sunni sources as signs of the Day of Judgment, whereas in Shi’a sources, they are regarded as signs of the Mahdi’s appearance.
Clearly, linking the occurrence of the Day of Resurrection to these events and considering the signs of the Mahdi’s reappearance as part of the signs of Resurrection does not contradict our purpose.
This is because all these events—whether mentioned as signs of reappearance or of Resurrection—will occur before the Day of Resurrection, even if with a long interval.
Thus, naturally, everything that occurs during the Major Occultation (Ghaybat Kubra) happens prior to the Day of Resurrection and consequently counts as a sign of Resurrection.
Therefore, all signs of the Mahdi’s reappearance are, in a sense, signs of the Day of Resurrection; however, not all signs of Resurrection are signs of the Mahdi’s appearance, since some may occur after the Mahdi’s emergence.
Some scholars have proposed a principle to distinguish the signs of the Mahdi’s reappearance from the signs of the Day of Resurrection, based on the fact that the period of occultation (Ghaybat) is a time of hardship and suffering. According to authentic narrations, after the Mahdi’s appearance, the world will be filled with justice, peace, prosperity, and security—a state that will continue until the Day of Resurrection.
The general rule is that events related to the era of trials, seditions, and divine tests—meant to purify people—occur before the Mahdi’s emergence. Accordingly, any narration that indicates a period of justice, welfare, and peace pertains to the post-appearance era and is a sign of the Day of Resurrection, not a sign of the Mahdi’s imminent reappearance.
Thus, many of the events and signs mentioned in the narrations—especially Sunni sources and books of “Malāhim wa Fitan” (Prophecies and Tribulations) under the title “Ashrāṭ al-Sā‘ah” (Signs of the Hour)—which describe wars, turmoil, chaos, and disorder, must occur before the Mahdi’s appearance, since they are signs of his coming rather than signs of Resurrection.
4. Possibility of Fabrication and Distortion There are numerous hadiths about the signs of the Mahdi’s reappearance in various sources. However, the chains of transmission of many of these narrations are weak and unreliable. Moreover, the content of these narrations lacks coherence and consistency, and some are clearly mixed or confused.
It appears that the great importance of the topic of Mahdism on one hand, and the intense desire of Muslims to learn about future events and the appearance of the Mahdi’s signs on the other hand, have tempted enemies—especially oppressive rulers—to manipulate and alter these narrations to serve their political interests.
Unfortunately, ordinary people, faced with matters beyond their understanding—particularly those relating to the unseen—often lack the courage to critically examine or question these narrations, accepting them unquestioningly.
Some individuals have fabricated or distorted narrations to justify their own activities and claims. For example, in history, several persons have claimed to be the awaited Sufyani for such motives. One of them, Ali ibn Abdullah ibn Khalid, in 159 AH (776 CE), claimed to be the promised Sufyani. Another claimant appeared in 294 AH (907 CE), both of whom initiated uprisings to support their claims.
For this reason, some scholars of hadith and Islamic history consider the narrations about Sufyani, which are counted among the signs of the Mahdi’s reappearance, to be fabrications attributed to Khalid ibn Yazid. They argue that since Khalid wanted to prepare the ground for his son’s rule and restore the caliphate—then held by the Marwanids—to the Umayyad family, he fabricated such narrations.
Khalid ibn Yazid, distressed by the fact that the caliphate had easily fallen to the Marwanid dynasty before him, saw claiming a link to the title of Sufyani within his own lineage as a means to regain power and to console himself and boost the morale of the Banu Sufyan clan. He assumed that because people considered the emergence of the Sufyani as an inevitable sign of the Mahdi’s appearance, they would inevitably accept such claims.
In Sunni sources, there is a narration stating that the Sufyani is a descendant of Khalid ibn Yazid, which is likely a fabrication by Khalid himself to justify the political claim of his grandson, Ali ibn Abdullah.
Abu al-Faraj Isfahani explicitly states that Khalid ibn Yazid was a scholar and poet, and that he was the fabricator of the Sufyani narration.
Another example is the story of the killing of Nafs al-Zakiya (the Pure one). The Abbasid family, especially Mansur and his brother As-Saffah, made extensive efforts to exploit Muhammad ibn Abdullah, known as Nafs al-Zakiya, politically, to establish a position of power among the people. Mansur and As-Saffah saw fueling the rumor of his Mahdi-ship and equating the signs of the Mahdi’s appearance with him as the only way to defeat the Umayyads.
Abu al-Faraj Isfahani reports a narration attributed to Abu Hurairah stating:
“His [the Mahdi’s] name is Muhammad ibn Abdullah, and his speech is slow and stammering.”
This narration was likely fabricated because Muhammad ibn Abdullah (Nafs al-Zakiya) was known to have difficulty speaking fluently.
The phrase “His father’s name is the same as my father’s name” found in some Sunni books alongside the famous hadith:
“The earth will be filled with justice and equity as it was once filled with oppression and tyranny,”
is probably a political fabrication by the Abbasid rulers to legitimize their claims. The father of Imam Mahdi, according to Shi’a belief and reliable sources, is undoubtedly Hasan, and there is no ambiguity about this. Moreover, this phrase “His father’s name is the same as my father’s name” is absent in many Sunni and Shi’a narrations.
Now, we are faced with a vast collection of authentic and weak narrations concerning the signs of the Mahdi’s reappearance, some of which have not escaped the afflictions of fabrication and distortion. Unfortunately, among the enormous volume of books written on Mahdism and its signs, there exist works that, either out of ignorance and misguided concern or intentionally and with ulterior motives, have exacerbated this issue. Sayyid Jafar al-Murtaza Amoli has highlighted several of these books by pointing out evident instances of distortion within them.
However, some scholars, by compiling these narrations, have aimed to preserve the original narrations themselves and to demonstrate that there is a general consensus among both opponents and supporters regarding the very occurrence of the Mahdi’s reappearance.
Allama Majlisi, in the commentary under a lengthy narration about the signs of the Mahdi’s appearance, writes:
“I have presented this narration, despite its altered text and errors, and although its chain of transmission ends with one of the worst of God's creations, ‘Umar son of Sa’d (may God curse him), because it contains news about Imam Mahdi, so that the consensus of opponents and supporters concerning him becomes known.”
As Allama Majlisi emphasized, the chains of transmission of many of these narrations include narrators who are unknown, weak, or liars, and fabricators, thus their narrations lack credibility.
Moreover, many of the signs mentioned in these narrations cannot be reliably substantiated.
Nevertheless, among the signs, especially the definite and connected signs of the Mahdi’s reappearance, the number of narrations is so numerous that some have claimed them to be “mutawatir”(1)
Therefore, the very existence of this category of signs is generally accepted, although the details require careful discussion and reflection, since some of these signs are presented in a manner inconsistent with scientific principles.
The author of the book Kashf al-Ghummah writes after quoting Sheikh Mufid’s list of numerous signs of the Mahdi’s appearance:
“There is no doubt that among these signs there are events which seem logically impossible or whose realization is considered impossible by astronomers. Therefore, Sheikh Mufid ended his remarks with an apology. If the chains of transmission of these hadiths are authentic and they truly have been narrated from the Prophet and the Imams (‘A), then the truth is that we must accept them as miracles—Miracles are phenomena that transcend material phenomena., such as the splitting of the moon by the Prophet and the turning of the staff into a serpent by Prophet Moses .”
Apparently, Sheikh Mufid’s apology refers to his statement:
“God knows best what is true, and we have only listed the signs as they have appeared in the core hadith sources.”
From Sheikh Mufid’s words, it appears that he did not have full certainty about the correctness of all these signs; thus, by emphasizing, “We have only reported these narrations, and God knows best,” he effectively distanced himself from full commitment to their literal truth.
The author of Kashf al-Ghummah, considering Sheikh Mufid’s hesitation, argues that the chains of these narrations must be examined carefully, and if it is established that they indeed originate from the infallible Imams (‘A) and their narrators are trustworthy, they should be accepted, and those signs which seem impossible should be regarded as miracles.
Therefore, committing to the accuracy of all these narrations is problematic. When studying the signs of the appearance, one must not ignore the possibilities of fabrication, distortion, and conspiracies by hidden political hands.
However, it is also necessary to note that the existence of some fabricated or distorted narrations regarding the signs or the presence of false claimants as examples of these signs never invalidates all narrations or the very principle of the signs. Absolutely not. As we mentioned, a category of these signs is certain, and we will discuss them.
Furthermore, the presence of some weaknesses, errors, and probable alterations by enemies or false claims by certain fraudsters regarding the Sufyani or even the principle of Mahdism never harms the fundamental belief in Mahdism and the reappearance of Imam Mahdi. The belief in Mahdism and the advent of Imam Mahdi is unanimously agreed upon by both Sunni and Shia, and it has been established through mutawatir narrations. The statement of Allama Majlisi that we referred to earlier also confirms this fact.
5 - Uncertainty of the Time of Appearance Although the occurrence of the appearance and the signs indicating its nearness are certain and established matters, for wisdom and divine wisdom, the exact time of the appearance has not been specified, and no one except God knows the precise moment.
Many times, the companions asked the Imams (‘A) about the time of the emergence of Imam Mahdi, but they explicitly forbade specifying it and likened knowledge of the time of appearance to the knowledge of the Resurrection, which belongs solely to God.
“As for the time of the appearance of Imam Mahdi, it has not been clearly and explicitly specified for us; rather, he remains hidden from our eyes until God grants permission for his emergence.”
Fudayl asked Imam Baqir whether a specific time has been determined for the appearance. The Imam (‘A) replied three times:
“Those who assign a time for the appearance lie.”
Or Kumayt asked the Imam when Imam Mahdi would appear, and the Imam said:
“The Prophet (PBUH) was asked the same question. He said: The appearance of Imam Mahdi is like the Resurrection; no one knows its time except God. Mahdi will not come except suddenly.”
The implication of these and similar narrations is that under no circumstances can a fixed time be set for the appearance of Mahdi.
Given this well-established principle, the signs of appearance only indicate the approach of the time of appearance and do not specify more than that. If a narration seems to specify the time of appearance, it must inevitably be either interpreted metaphorically or set aside.
Some narrations refer vaguely and briefly to the time of appearance, but even if accepted as authentic, they do not contradict the above principle because, in fact, they do not specify a time but rather mention some signs. For example, in a narration it is mentioned:
“Imam Mahdi will not rise except in odd years: the first, third, fifth, seventh, or ninth year, or on the Saturday of the tenth of Muharram.”
Or: “On the 23rd of Ramadan (the ninth month of the lunar calendar), a caller will call people towards Imam Mahdi.”
Although these narrations allude somewhat to the time of appearance, they do not specify the exact and definitive time. Rather, they describe the characteristics of that time, not the precise moment of the emergence. Therefore, these narrations are not in conflict with the fundamental principle of the unknown time of appearance.
Of course, in some narrations whose chains of transmission are not reliable, exact times for the appearance have been mentioned, but scholars have neither paid attention to them nor accepted them literally, often providing interpretive explanations.
Now, after recalling these points, we proceed to the clarification and examination of the signs of appearance, which we will pursue under several main themes:
In religious sources, a multitude of natural and supernatural events, as well as political and social upheavals, have been mentioned as signs of the appearance.
Prominent Shia scholars such as Sheikh Saduq (306–381 AH / 923–991 AD), Sheikh Mufid (336–413 AH / 947–1022 AD), Sheikh Tusi (365–460 AH / 995–1067 AD), and Tabarsi (548–568 AH / 1076–1153 AD), as well as many contemporary scholars, have collected reports regarding the signs of appearance in their works.
Sheikh Mufid, at the beginning of the chapter “Signs of the Rising of the Qa’im,” refers to numerous traditions and reports from the Imams (‘A) and enumerates more than fifty signs. Allama Majlisi, in his book Bihar al-Anwar, counts even more.
Sunni scholars as well, including Alaa al-Din al-Hindi, Ibn Hajar, and Al-Suyuti, among others, have enumerated the signs of the appearance of Imam Mahdi in their own works.
It is evident that the degree of authenticity and reliability of all these signs is not uniform. Some are found in reliable sources and are strong in terms of both chain of transmission (isnad) and meaning (dalalah), while others appear in Sunni books and secondary sources whose credibility is limited.
Some of these signs are solely signs of the appearance, while others are signs both of the appearance and the Day of Resurrection. Some signs are general and central, while others point to minor and detailed matters, many of which can be grouped under a single heading.
Therefore, it is not possible to specify exactly how many signs of the appearance exist. Even if that number were known, it would not be of great importance. What matters is that the abundance of narrations provides us with assurance that certain events will occur on the eve of the appearance of the Promised Mahdi. Recognizing the principal and significant of these events — especially the definite signs and the manner of their occurrence and their implications for the appearance and related matters — is the focus of this article.
Nu‘mani writes on this subject:
“These signs mentioned by the Imams given their large number, the chains of transmission reaching back to them, and the fact that these narrations are mutawatir and agreed upon — indicate that the appearance will not take place except after these signs have appeared, because the Imams have affirmed the certainty of their occurrence, and they are truthful...”
He then emphasizes five major signs as the greatest indications of the manifestation of Imam Mahdi, just as the Imams have prohibited specifying the time of the appearance.
In this statement, Nu‘mani clearly points to the abundance of signs of the appearance and the narrations reported in this regard. Overall, considering their chains of transmission back to the Infallibles (‘A), he regards their occurrence prior to the appearance of Imam Mahdi as a settled matter and stresses their mutawatir status and the consensus about the news of the signs of the appearance.
Types of Signs of the Appearance:
As mentioned earlier, the signs of the appearance are diverse: general, specific, particular, concise and metaphorical, conditioned and contingent upon other circumstances, disconnected or connected, normal and supernatural or extraordinary.
Counting all these types is neither very useful nor necessary, since many of them are not definite signs of the appearance. Moreover, from the standpoint of chain of transmission (isnad) and content, they have flaws, and the correctness or incorrectness of many is not very clear. Therefore, we will refer to a few types of the signs of the appearance that are more important and have been emphasized more in the narrations, then we will examine the most important among them, especially the definite and connected signs of the appearance. Finally, we will respond to the problems and doubts that have been raised about the signs of the appearance and their predictions in the narrations.
Among the signs, some are clearly mentioned as: “definite signs of the appearance.” The meaning of definite signs, as opposed to indefinite ones, apparently is that their occurrence and manifestation will be without any condition and absolutely certain, so that until these signs occur, Imam Mahdi will not appear. Anyone who claims the appearance of Imam Mahdi before the definite signs occur makes a false claim.
In contrast, there are indefinite signs, meaning they are dependent on certain conditions; if those conditions are met, they appear as signs. In other words, indefinite signs may or may not appear. The infallible Imams have informed about their possible emergence during the occultation for wisdoms.
Some have considered definite signs as those in which badāʾ(2) does not occur, unlike the indefinite signs where badāʾ may happen, change, or even be completely removed.
“Perhaps the meaning of definite is that there is no escape from their occurrence, and it is impossible for badāʾ to occur regarding them.”
In a narration, “definite” is used in opposition to “suspended” or “conditional.”
Imam Baqir , in the interpretation of the noble verse: “Then He appointed a term (appointed time) for you; and a term [also] with Him is certain.” (Holy Qur’an, Sura al-Anʿām, 6:2) said:
“They are two times: the certain time and the suspended time.”
Humran asked that Imam: “What is meant by ‘certain’ ?”
He replied: “That which cannot be otherwise.”
He asked: “And what is meant by ‘conditional’ ?”
He replied: “Those [events] about which there is a will of God. They may happen or may not.”
From the apparent meaning of this narration and others with similar content, it is understood that what is meant by “definite” is something certain and established that God has not willed to change or alter.
Of course, it should be noted that the definiteness or certainty of the occurrence of these signs does not mean that their non-occurrence is impossible; rather, depending on the readiness of conditions, necessities, and absence of obstacles, their occurrence will be certain if God wills it.
To clarify this matter, it should be said that the events whose occurrence has been reported fall into three categories:
a) : Some matters are definite and will happen exactly as they have been reported, and no change will be made in them. These are events whose conditions are fulfilled and there is no obstacle. Although God is capable of changing or removing them altogether, since opposing, changing, or removing them contradicts God’s established principles of “justice,” “wisdom,” and “kindness,” it is impossible for God to change them. For example, the appearance of Imam Mahdi, which cannot be changed or removed. Just as God is capable of doing injustice but it is impossible for Him to do so.
b) : Another category of events, like the first, are definite and certain, but changing or removing them does not contradict God’s wisdom and justice. These events, while definite because the causes and conditions for them exist and no obstacle prevents their occurrence, it is not problematic if God wills to change or remove them.
The definite signs of the appearance are of this kind, meaning that from the viewpoint of the readiness of conditions and necessities at the predicted time, and the absence of any obstacle, their occurrence will be certain and obligatory. However, it is possible that by the will of God they may be changed or may not occur, so definiteness does not mean that it is impossible for them not to happen.
c) : Another category of events are those whose occurrence will take place if no obstacle arises or if their conditions are met. A large number of the signs of appearance, which in the narrations have been predicted to appear during the period of occultation and are considered as non-definite signs, fall into this category. Therefore, they may occur or may not.
Thus, it can be concluded that definite signs will appear due to the readiness of conditions and absence of obstacles, but it is not impossible for God to change them.
Since in many narrations from the infallible Imams there is an emphasis on the certainty of their occurrence, it can be said that God's will is for their occurrence.
How many of these definite signs are there? There is disagreement in the narrations. In some reports, the definite signs of appearance have been counted as five.
“Umar son of Hanẓalah” says: I heard from Imam Ṣādiq that he said:
“The appearance of Mahdi will not occur except when a sign [from God] appears along with the sun.”
In this narration, although the term “definite” is used, from its context it is understood that until such a sign appears with the sun, Imam Mahdi will not appear.
Among the signs we mentioned, the definiteness of the five signs is clear:
1 - The uprising of Sufyani
2 - The uprising of Yamani
3 - The heavenly cry
4 - The killing of “Pure one” (Nafṣ Zakiyyah)
5 - The earth swallowing in Baydā’
This is evident because many narrations, including authentic ones, indicate their definiteness.
Nu‘mānī writes:
“Then they have established the five signs which are the greatest proof and indication for the manifestation of the truth, just as they have invalidated the matter of specifying a definite time for the appearance.”
In this statement, Nu‘mānī, while emphasizing the certainty of the five signs, also considers them the greatest and most important signs of the appearance.
However, the definiteness of the other signs is subject to objection. Because from the narration of Abū Ḥamzah it is understood that the "rising of the sun from the west" and the "call" and discord among the rulers of Banu Abbas are mursal(3) and cannot be trusted.
Moreover, as we will say, it is probable that the “call” refers to the “heavenly cry” which was among the five signs, and the “rising of the sun from the west,” besides its weak chain of narration, may have been attributed to the appearance of Imam Mahdi himself.
Since these signs in some narrations are mentioned along with “the uprising of the Qa’im is certain” then is among the certain (inevitable) events., however it is possible that they are definite signs of the establishment of the “Resurrection” rather than signs of the “appearance”.
Also, the narration of “the appearance of a hand with the sun”: first, “Ziyād ibn Marwān,” who is one of the chain narrators of this narration, is not confirmed in the chain, and second, in some versions instead of “a hand will appear from the sky,” the phrase “a piece of the sky will appear” is mentioned; hence it is possible that it refers to a solar eclipse (kusūf).
“The appearance of a sign with the sun” which has been mentioned as a definite sign is not the statement of the infallible Imams but rather that of Ibn ‘Abbās.
Apart from these mentioned cases, there are others listed in the narrations as definite signs, but due to their weak chains, it cannot be certain that they are definite, rather only that they are signs. Accordingly, Sheikh Mufīd (947 to 1022 AD) considered the division of signs into definite and indefinite as a certain matter but believed that the definiteness of all of them is not clear.
Therefore, apparently the definite signs of the appearance are only the five which we will discuss later in the article.
According to the narrations, some of the signs of the appearance (of Imam Mahdi) will be closely connected to the appearance itself, so that there will not be a long gap between these signs and the actual appearance. Although the exact length of this gap — whether it is days or months — is not clearly known, it is certain that it is not long. Most likely, this set of signs connected to the appearance will occur within the same year of the appearance or the year before it.
From the emergence of the first connected sign until the appearance of Imam Mahdi, the signs will appear consecutively like the beads of a rosary, one after another without interruption. As stated in a narration, Muhammad ibn Samit asked Imam Sadiq (peace be upon him), after the Imam had described some signs:
"My master, I fear this matter (the fulfillment of the signs of the appearance of Mahdi) might take a long time?"
The Imam replied:
"No, certainly, they will come like the beads of a rosary, one after another."
Regarding some of the signs connected to the appearance, the exact interval between the sign and the appearance has also been mentioned. Imam Baqir (peace be upon him) said about the killing of pure one(Nafs Zakiyyah):
"The gap between the killing of pure one and the rise of the Qa’im (Imam Mahdi) is not more than fifteen nights."
The emergence of Sufyani and Yamani, according to narrations, also occurs within a specific timeframe close to the appearance, and the interval until the uprising of Imam Mahdi will not exceed fifteen months.
Narrations mention intervals of one year, nine months, and eight months.
Based on this, there is no doubt that several signs of the appearance, most of which are also among the definite (certain) signs, occur close to and are connected with the actual appearance.
On the other hand, there are numerous signs whose emergence during the era of occultation (ghaybah) has been reported, but their direct connection to the appearance (of Imam Mahdi) is unclear. It is possible that they occur long before the appearance of Imam Mahdi. For example, some signs such as the disintegration of the Umayyads and Abbasids, the uprising of Abu Muslim Khorasani, disputes among Muslims and within the Abbasid dynasty, the occupation of the Jazira region by the Turks, the closing of the bridge over the Tigris River, and so on — assuming they are signs — have happened years or even centuries ago.
The occurrence of the signs of appearance generally follows natural and ordinary patterns, but the prediction of some of them in the traditions seems to indicate that their occurrence in a normal way is impossible, and they will happen in a supernatural manner, within the framework of a miracle.
For example, "the rising of the sun from the west," "the appearance of a hand or a sign with the sun in the sky," "the heavenly cry", and others — if taken at their literal meaning — must occur as miracles because such events cannot happen according to the natural order and usual course.
However, it is possible that some of these signs have symbolic or allegorical meanings, referring in essence to events that happen naturally and within the laws of nature. Some may not even be signs, and there is doubt about their authenticity, which will be addressed in due course.
Nevertheless, some of the signs of appearance — or at least a few of them — will occur as miracles.
Now, the question arises: Does every extraordinary event necessarily constitute a miracle? Is every seemingly impossible event automatically a miracle, or is there a distinction between types of events?
For instance, the “emergence of the Dajjal” and the “heavenly cry” have been reported in such a way that their literal occurrence seems impossible. Can the appearance of these kinds of signs be considered miracles? Or is there a difference between positive and negative events, and between those that happen in support of falsehood and those that establish the truth and prove it?
Miracles have a specific framework.
Not every extraordinary event can be considered a miracle merely because it is unusual; a miracle occurs with a divine purpose and under special circumstances. Accordingly, only those signs can be called miracles which serve to strengthen the truth and confirm the appearance and uprising of Imam Mahdi, and whose occurrence cannot happen naturally. It is certainly not every extraordinary event, especially those that reinforce falsehood.
Miracles follow their own specific law. All miracles performed by the divine prophets have taken place within this framework. Divine tradition requires that a miracle must be in the path of establishing evidence and confirming the truth. This applies at all times and regardless of the person performing it—whether it is done by one representing the truth or even by someone supporting falsehood, meaning that if a miracle occurs by the side of falsehood, it serves to expose the falsehood and deceit of that person.
Accordingly, any extraordinary event is a miracle only if it serves to establish evidence for the truth and confirm it. Of course, miracles performed by representatives of falsehood are rare, but if they are for the sake of truth and reinforcing it, there is no objection.
What falls outside this framework is not a miracle, whether it occurs by a righteous person supporting the truth or by a representative of falsehood and tyranny. Because it is impossible that a miracle would be sent to strengthen falsehood or encourage deviation and the satanic path.
The Wise God, who calls all towards the truth, would never cause an event that leads people astray and away from the truth.
Therefore, whenever the apparent meaning of a narration indicates that signs will occur as miracles, we must interpret or, if possible, understand them metaphorically or symbolically, as this is better than discarding all or part of the narration and denying it outright. Moreover, the style of some of these narrations does not directly imply that miracles will occur, although their literal meaning may initially suggest so to the listener.
Therefore, if we do not accept that the occurrence of some of the signs of the appearance will be in the form of miracles, as the apparent meaning of the narrations suggests, they must occur within the framework of strengthening the truth and establishing proof, and according to the law of miracles. Given that the movement of the Dajjal is aimed at deceiving and misleading people, and preventing them from following the path of truth, standing tyrannically against Imam Mahdi, it cannot be a miracle. If the authenticity of these narrations is accepted, they must be interpreted accordingly.
Now, we examine some of the signs: the certain (definite) and the uncertain.
Before the uprising of Imam Mahdi, a man from the lineage of Abu Sufyan will emerge in the region of Sham (Greater Syria). By pretending to be religious, he will deceive many Muslims and gather a large group around himself. He will conquer a vast part of the Islamic lands, establishing control over five key regions: Sham (Syria), Homs (a city and province in Syria), Palestine, Jordan, Qinnasrin (an ancient city in Syria), and the region of Iraq. In Kufa and Najaf (in Iraq), he will massacre the Shiites and place bounties on their capture and killing.
Although the Sufyani is among the most wicked and evil of men, he is constantly heard saying "Ya Rabb, Ya Rabb" (Oh Lord, Oh Lord). The Abbasid dynasty's government will be broken apart by his hands.
When he becomes aware of the appearance of Imam Mahdi, he will march with a large army to fight him.
In the region of "Bayda" — located between Mecca and Medina — he will confront the army of Imam Mahdi, and by God's command, all of his soldiers except a few will sink into the earth and perish.
This summary of the characteristics of the Sufyani is mentioned in religious sources and reputable books as a sign of the appearance: Ghaybat by Sheikh Tusi and Nu'mani, Irshad by Sheikh Mufid, Kamal al-Din by Saduq, and others. The narrations related to the emergence of the Sufyani are so numerous that some consider them mutawatir and sufficient to prove the reality of the Sufyani.
Therefore, the very occurrence of the emergence of the Sufyani, regardless of his specific features and details, is a certain matter. As mentioned before, the emergence of the Sufyani is among the definite signs of the appearance.
However, who exactly the Sufyani is, what his features are, and how he rebels, are not very clear. Some narrations suggest his name is Othman ibn Unsabah and that he is from the family of Abu Sufyan, who emerges during the period of occultation . This possibility is not correct because the chains of transmission for these narrations are weak.
In Shia sources, apparently only two narrations exist regarding this matter: one has in its chain a person named "Muhammad son of Ali al-Kufi," whose reliability is not confirmed, and the second narration is mursal.
Furthermore, in some narrations, the Imam was asked about the name of the Sufyani, but he refrained from revealing it. Now, if his name was known, there would be no reason to withhold mentioning it. It appears that the Sufyani is not a specific individual but rather a figure embodying the characteristics of Abu Sufyan, who emerges on the eve of the appearance of Imam Mahdi to support falsehood and lead Muslims astray.
In reality, Abu Sufyan, as the head of the Sufyani lineage, is a symbol of evil. He was a plunderer who amassed vast wealth through usury, oppression, and the pillaging of people’s properties, gaining great power by deceiving and misleading the oppressed masses, promoting superstition, and fueling a hierarchical social system.
Abu Sufyan, as the leader of polytheism, idolatry, and tyrannical capitalism, considered any movement or uprising advocating justice, brotherhood, and freedom as his foremost enemy and fought fiercely against it. The Sufyani is a person with these characteristics who will rise against the great and global revolution of Imam Mahdi and exert great effort to confront it.
Based on this, the Sufyani is essentially a movement, not a single person. The mission of the prophets and divine saints has always been met with negative reactions, opposition, and sabotage from the leaders of polytheism and hypocrisy. Against every reformer, there is an individual or individuals possessing the attributes of the Sufyani standing opposed.
Imam Sajjad (peace be upon him) says:
“The appearance of Imam Mahdi is certain by the will of God, and the emergence of the Sufyani is also certain by the will of God. Opposite every uprising and reformer, there exists a Sufyani.”
The statement of the Imam indicates that the Sufyani does not have a personal or individual dimension. Therefore, whoever rises against the truth and possesses the characteristics of Abu Sufyan is considered a Sufyani. Now, to clear up any ambiguity or doubt, a few points need to be noted:
A: It might be said that this statement implies that there could be many Sufyanis at different times or even simultaneously, whereas the apparent meaning of the narrations is that only one person will emerge as the Sufyani near the time of the appearance.
Answer: There is no problem with the existence of multiple Sufyanis throughout history, just as there are many callers to truth and reformers. However, the original and main Sufyani, who surpasses all others in wickedness and mischief, will emerge near the appearance of Imam Mahdi, and his ultimate fate, like all historical Sufyanis, will be to fall before the global revolution led by the Imam.
B: Some narrations indicate that the Sufyani is from the lineage of Abu Sufyan, while according to this theory, such lineage restriction is not necessary; anyone with these characteristics can be a Sufyani.
Answer:
Firstly, the narrations may not intend a literal lineage connection. It is possible that they mean the Sufyani resembles Abu Sufyan in terms of arrogance and anti-human traits, not necessarily being his direct descendant.
Secondly, even if he is from Abu Sufyan’s lineage, there is no objection. The last link in the chain of the falsehood of polytheism and hypocrisy may, in addition to having collective characteristics, also personally belong to Abu Sufyan’s lineage, making the depiction of these two currents more concrete and tangible, and reflecting the longstanding enmity between Abu Sufyan’s family and the Prophet’s family (peace be upon him).
Abu Sufyan’s family and the family of the Prophet and Imam Ali (peace be upon him) have been two opposing poles of truth and falsehood, and the enmity of the Sufyani with Imam Mahdi may be a continuation of this very conflict.
Imam Sadiq says regarding this:
“We and the family of Abu Sufyan are two families that have enmity regarding the religion of God. We have confirmed the words of God, and they denied them. Abu Sufyan opposed the Prophet , Muawiya opposed Imam Ali , Yazid opposed Imam Hussein, the son of Ali , and the Sufyani will also fight against Imam Mahdi.”
Therefore, the Sufyani represents a false and deviant movement throughout history, and the confrontation between truth and falsehood within these two families (the family of the Prophet and that of Abu Sufyan) is a clear example of this historical struggle. So, even if we accept that the Sufyani is from the lineage of Abu Sufyan, there is no contradiction; he would be the final link in that chain, emerging right before the appearance of Imam Mahdi.
The fact that, simultaneously with the emergence of the Sufyani from the region of Sham (Syria), the Yamani and Khorasani rise up in support of truth from the regions of Yemen and Khorasan, also supports this view.
C: Some narrations speak of a battle between the Sufyani and the rulers of Banu Abbas, and of the collapse of the Abbasid government at his hands. This seems to contradict other narrations that clearly state the Sufyani rises near the time of the appearance and wages war against Imam Mahdi.
Some have attempted to explain or interpret these narrations, proposing possibilities such as a resurgence of the Abbasids near the time of the appearance, or similar scenarios. What is certain, however, is that the "Banu Abbas" mentioned in these narrations cannot be a reference to the historical Abbasid Caliphate of the early centuries—because the emergence of the Sufyani is considered one of the signs directly linked to the reappearance, and his rebellion is ultimately crushed by Imam Mahdi himself, whereas the Abbasid dynasty collapsed centuries ago.
As for the idea of the Abbasids returning to power near the time of the reappearance, although some narrations may suggest it, it is difficult to confidently accept that such a regime would be re-established after so many centuries. One cannot rely on such narrations, especially since their chains of transmission are weak and they contradict the more reliable and apparent meaning of other hadiths.
Therefore, a direct link between the emergence of the Sufyani and the Abbasid caliphate is unlikely—especially if, as we previously argued, we understand “Sufyani” symbolically rather than literally. In that case, his opposition to Banu Abbas and his role in their collapse would also be symbolic.
It may instead be said that the Sufyani will fight against a powerful ruling dynasty in the Islamic world—a dynasty that resembles the Abbasids in its tyranny, deceit, and authoritarian rule. After defeating this oppressive regime, he would then seize control over the regions of Sham and Iraq.
Thus, based on this interpretation:
The Sufyani is not necessarily a specific historical individual, and
The Banu Abbas are not the literal Abbasid caliphs of the past, but rather represent any regime that shares their traits.
The word “khasf” means to sink or to disappear, and “Bayda” is the name of a desert area located between Mecca and Medina (in Saudi Arabia). Apparently, the meaning of “the Khasf in Bayda” is that the Sufyani, with a massive army, heads toward Mecca to confront Imam Mahdi, but in the region known as Bayda, they are miraculously swallowed by the earth by the command of God.
This incident has been mentioned in numerous hadiths from both Shi’a and Sunni sources as one of the signs of the reappearance of Imam Mahdi. In several of these narrations, it is emphasized that this event is definite and inevitable. The author of the book "Muntakhab al-Athar" explicitly states that the narrations regarding this event have reached the level of tawatur.
Here are two examples of such narrations:
Imam Ali (peace be upon him), in the interpretation of the Qur'anic verse:
“If you could see when they (the disbelievers) will be terrified, but there will be no escape, and they will be seized from a nearby place.”(Qur’an, Surah Saba, verse 51)
He said:
“At the time of the reappearance of our Qa'im (Imam Mahdi), the Sufyani will rise... his army will move toward Medina, and when they reach the land of Bayda, God will cause the earth to swallow them.”
In another narration, it is stated:
“A man from my family will rise in the land of Mecca. When the Sufyani hears of his emergence, he will send an army from his forces to fight him. But [the forces of the Mahdi] will defeat them. Then the Sufyani himself will march with his army to confront him. But when they pass through the land of Bayda, they will be swallowed by the earth, and all will perish except one man, who will escape to deliver the news.”
Although the "khasf" (earth swallowing) in Bayda specifically refers to the army of the Sufyani, other narrations also mention similar events in the East and the West . This indicates that such divine punishments will occur in other regions of the world as well, by the will of God, and they will be means of destroying the enemies of Imam Mahdi.
A commander from Yemen will rise up and call people to truth and justice. This sign is not found in Sunni sources, but there are numerous narrations about it in Shi’a foundational texts. So much so that some scholars consider these narrations to be “mustafiz”(4). As mentioned earlier, the emergence of the Yamani is considered one of the certain and immediate signs of the appearance of Imam Mahdi.
Imam Ja'far al-Sadiq (peace be upon him) says:
“The uprisings of the Khurasani, Sufyani, and Yamani will occur in the same year, same month, and same day. Among them, there is no banner more rightly guided than the banner of the Yamani; it is the banner of guidance because he calls to the truth.”
In another narration, it is stated:
“The emergence of the Yamani is among the inevitable signs.”
In some narrations, in addition to the uprisings of the Yamani and the Khurasani, there is mention of a concurrent uprising from Egypt (Misri). While it is not explicitly stated that the Egyptian leader also calls to truth like the Yamani and Khurasani, it appears that he too rises in support of the Imam from the other side of the Islamic world.
Therefore, the emergence of the Yamani is certainly one of the definite signs of the reappearance, even though the details and nature of his uprising remain unclear. As for the Khurasani and Egyptian uprisings, although they are mentioned alongside the Yamani in some narrations, their inevitability is not definitively established.
Nafs Zakiyyah means a pure and innocent man — someone who has committed no murder or crime.
As Prophet Moses protested to Khidr’s killing of a child(5), he said:
“Have you killed an innocent boy who has killed no one?”(Qur'an – Surah Al-Kahf, verse 74)
Likewise, it seems that on the verge of the reappearance of Imam Mahdi, and during the preparatory struggles for his revolution, a sincere and pure individual will strive selflessly for the cause of the Imam and will be oppressively martyred.
This person is from the descendants of Imam Hasan al-Mujtaba (the second Shi’a Imam, son of Imam Ali and brother of Imam Husayn). In narrations, he is sometimes referred to as:“Nafs Zakiyyah” (The Pure one)
“Sayyid Hasani” (A great man, a descendant of Imam Hassan.)
As mentioned earlier, the killing of the Pure one is among the definite and immediate signs of the reappearance. Although this sign is not mentioned in Sunni sources, it is reported abundantly—and even in a mutawātir manner—in Shia sources. Therefore, there is no doubt regarding the occurrence of this event as a sign of the reappearance. However, determining its specific details such as the time, place, and identity of the victim remains difficult.
Some have speculated that the term "pure one"(Nafs Zakiyyah) refers to “Muhammad ibn Abdullah ibn al-Hasan,” who was known by this title and was martyred during the time of Imam al-Sadiq (peace be upon him) in a place called Ahjār al-Zayt, near Medina.
This speculation, however, is incorrect for several reasons:
a. If this interpretation were correct, it would mean the sign occurred before the birth of Imam Mahdi, and even before the Imams had foretold it.
b. The narrations clearly state that "the Pure one" will be killed between the Rukn and Maqām (two sacred sites near the Ka‘bah in Mecca), while Muhammad ibn Abdullah was killed in Ahjār al-Zayt, near Medina.
c. As previously mentioned, according to hadiths, the murder of "the Pure one" is among the definitive and immediate signs of the reappearance. Yet Muhammad ibn Abdullah was killed many years before the birth of Imam Mahdi.
Imam al-Baqir said:
"There will be no more than fifteen nights between the reappearance of Imam Mahdi and the killing of the Pure one."
Muhammad son of Abdullah son of Hasan, known as Nafs Zakiyyah, was killed in the year 145 AH (762 CE) during the time of Imam al-Sadiq . Since then, more than ten centuries have passed, making it impossible for this to be the sign directly linked to the reappearance.
It seems that certain factors led to this misunderstanding—such as his and his father’s names being the same as those of the Islam Prophet and his noble father, his belonging to the honorable lineage of Imam al-Hasan, the presence of outward similarities like a black mole on his right shoulder, his uprising during the harsh and oppressive Umayyad rule, and most importantly, the deceit and distortions caused by the Abbasids. All these contributed to some people mistakenly assuming that he was "Mahdi".
Moreover, certain indications suggest that Nafs al-Zakiyyah himself—along with his father, ʿAbdullah al-Maḥḍ (who was regarded as the senior figure among the Banu Hashim at the time), and his brother Ibrahim—played a role in spreading and reinforcing this misconception among the people. They gave the impression that their Mahdi was in fact the Promised Mahdi.
Their intention was to use this belief to gain power, advance their revolutionary movement, and bring down the Umayyad dynasty. However, Imam al-Sadiq at the time prohibited them from doing so.
The term heavenly cry apparently refers to a voice that will be heard from the sky at the threshold of Imam Mahdi’s reappearance. This sound will be heard by everyone across the world.
In the narrations, other terms such as call (nidāʾ), terrifying cry (fazʿah), and voice (ṣawt) are also used. While these might at first appear to describe separate events, it seems more likely that they are different expressions referring to the same event—or at least different aspects of a single occurrence. They all refer to a loud, awakening sound from the sky, a sound that grabs the attention of all humanity and instills fear and alarm in the hearts of people. Hence, each of these terms—heavenly cry, call, terrifying cry and voice—highlights a different dimension of the same astonishing event.
There is also a possibility that these are three distinct events happening at roughly the same time:
First, a great and terrifying cry is heard worldwide, alerting all people (heavenly cry);
Then, a terrifying sound spreads fear in people’s hearts (terrifying cry);
Finally, a call is heard from the sky inviting people to Imam Mahdi (call).
Numerous narrations from both Shia and Sunni sources mention these signs—so numerous, in fact, that they are considered mutawātir.
Imam al-Baqir (peace be upon him) said:
“A caller will proclaim from the sky the name of the Qa’im (Imam Mahdi), and everyone, east and west, will hear it. Because of the fright caused by this voice, the sleepers will wake, those standing will sit, and those sitting will stand. May God's mercy be upon the one who takes heed of this call and responds to it. For the first voice is that of Jibrā’īl (Gabriel), the Trustworthy Spirit.”
He also added:
“This cry will occur on the night of Friday, the twenty-third of the month of Ramadan. Do not doubt it. Listen and obey. Later that day, Satan will shout: ‘So-and-so has been killed unjustly!’ in order to mislead the people and cause confusion.”
Likewise, Imam al-Sadiq (peace be upon him) stated:
“At the beginning of the day, a caller from the sky will cry: ‘Behold! The truth is with ʿAlī and his followers!’ Later, at the end of the day, Satan—may God curse him—will shout from the earth: ‘The truth is with ʿUthmān)The third Sunni caliph( and his followers!’ At that moment, those who follow falsehood will be thrown into doubt.”
He also said:
“When a voice is heard from the sky proclaiming: ‘The truth is with the descendants of Muhammad (peace be upon him),’ the name of Imam Mahdi will spread among the people, and they will speak of no one else.”
In addition to these, other narrations with similar content exist. From the collective body of reports, several key points can be deduced:
a. The "heavenly cry" is considered one of the definitive signs of the reappearance. Scholars such as Shaykh al-Ṭūsī, Shaykh al-Mufīd, Shaykh al-Ṣadūq, and Nuʿmānī have all affirmed its certainty.
b. The sound will be heard from the sky in such a way that everyone on Earth—east and west—will hear it and become alert.
c. The content of the heavenly cry is a call to truth and a summons to support and pledge allegiance to Imam Mahdi. It includes phrases such as: “Indeed, the truth is with ʿAlī and his followers” and “Indeed, the truth is with the family of Muhammad.”
d. At the same time—or shortly after—another voice will be heard on Earth. This call comes from Satan, who seeks to mislead the people, cast doubt in their hearts, and prevent them from supporting Imam Mahdi or responding to the divine summons.
e. “Gabriel” calls people to truth, while Satan, his forces, and the followers of the Sufyānī call to falsehood. This sign is expected to appear alongside the rise of the Sufyānī and the heavenly cry.
f. According to some narrations, this cry will occur on a Friday night, the 23rd of the month of Ramadan. Considering other narrations that state the reappearance will take place on the Day of Ashura (10th of Muharram), we can conclude that the heavenly call will happen during the preceding Ramadan—no more than three months and seventeen days before the appearance. However, it’s worth noting that specifying an exact date for the reappearance contradicts other narrations that strictly prohibit any attempt to determine a set time for it.
Moreover, most of the reports about the exact date are weak in terms of authenticity. Therefore, the most we can assert with confidence is this: the heavenly cry is one of the signs of the reappearance. Nothing more.
Now, the question arises:
Will the heavenly cry be a natural or supernatural event?
From the descriptions given in the narrations, and considering its unique characteristics, it appears that the event will not be a natural phenomenon. Rather, it will be a miraculous occurrence. God will use this cry to announce the beginning of the global revolution, to declare the legitimacy of Imam Mahdi, and to awaken his supporters across the world—so they may rally to his cause. In this sense, the event aligns with the divine laws governing miracles.
In Sunni sources, this sign is often mentioned as one of the signs of the Day of Judgment. However, in Shi‘a narrations, it is counted among the signs of the reappearance of Imam Mahdi.
As we have previously mentioned, there is no contradiction in the possibility that some events—such as the emergence of the Dajjal—serve as signs both for the Day of Judgment and for the Reappearance.
This would mean that such events occur during the era of occultation , prior to the Reappearance.
According to the apparent meaning of narrations, Dajjal is an individual who will appear at the end of time, before the uprising of Imam Mahdi. He will be an extraordinary figure, deceiving large groups of people with strange and supernatural acts. Eventually, he will be killed by Prophet Jesus (peace be upon him) at the gate of Ludd, in the region of Shām (present-day Syria).
This raises several important questions:
Does the Dajjal possess supernatural characteristics?
Is the Dajjal a specific person, or rather a materialistic, deceptive ideological movement?
If we assume the Dajjal truly does have such astonishing traits, how can this be explained—through natural means or through a miracle?
These are the questions we will explore in this section.
When it comes to the identity of the Dajjal—disregarding for a moment his characteristics—several possibilities exist:
a. The Dajjal is not one specific individual. Rather, anyone who uses baseless and deceitful claims, trickery, or manipulation to lead people astray can be considered a dajjal.
This idea is supported by narrations that refer to many dajjals. For instance, the Prophet Muhammad (peace be upon him and his family) said:
“The Day of Judgment will not come until the Mahdi from among my descendants rises. And he will not rise until sixty liars have appeared—each claiming: ‘I am a prophet.’”
The word Dajjal literally means “a deceitful liar”. Many such dajjals and false claimants are mentioned in hadiths. Some narrations mention twelve, others thirty, sixty, or even seventy dajjals.
Among these “dajjals,” there will be one individual whose deceit, trickery, and ability to mislead people surpasses all others. His trial will be the greatest of them all, and he is the one whose emergence is considered a sign of the Reappearance of Imam Mahdi—or perhaps even of the Day of Judgment.
Based on this, we can conclude that there are two types of Dajjal:
The true and ultimate Dajjal, who appears after all the others and whose sedition is most severe.
A group of impostors and liars, each seeking to deceive, manipulate, and misguide the masses.
The Prophet Muhammad said:
“Before the emergence of the [main] Dajjal, more than seventy dajjals will have already appeared.”
In another narration, he states:
“Before the Day of Judgment, the Dajjal will emerge, and before him, thirty or more liars will rise.”
And in yet another hadith:
“Before the Dajjal emerges, there will be sixty deceptions.”
Considering the literal meaning of the word Dajjal and the multiplicity of such figures in narrations, it becomes clear that the term does not necessarily refer to a single individual, but to any deceitful impostor who manipulates and misguides the people.
However, it is also possible that one of these individuals, whose deceptive nature is most intense and who embodies all the traits of falsehood to their fullest extent, will serve as a definitive sign of the Reappearance.
In essence, the story of the Dajjal reflects the reality that, on the brink of every true revolution, deceitful and hypocritical individuals—those loyal to corrupt, outdated systems and defenders of immoral traditions—will emerge to suppress the movement.
They exploit societal and emotional vulnerabilities to cast doubt on the revolution’s authenticity, discredit its leadership, and ultimately steer people off course through deception and manipulation.
Therefore, the treacherous activity of these dajjals has always been the greatest threat to the success of any divine uprising.
The only effective way to neutralize their conspiracies is public awareness, vigilance, and timely recognition of their deceit.
In the global revolution of Imam Mahdi, such a threat is also anticipated. Since Imam Mahdi’s revolution is greater and more widespread than any other revolution in history, the danger posed by deceitful and dajjal-like deceivers is accordingly much more extensive and severe.
On the brink of Imam Mahdi’s emergence and his great revolution, these deceivers will exert all their efforts to mislead people, discourage them about the outcome, and ultimately try to prevent its inevitable victory.
The Imams (peace be upon them) have forewarned about this danger and predicted the rise of deviant movements so that people may be fully alert and avoid falling into the traps of impostors. The fact that the narrations emphasize:
"Every prophet warned his people against the danger of the Dajjal"
clearly shows that against the movements of all the prophets, deceivers (dajjals) emerged who sometimes went as far as diverting entire nations and abandoning the heavenly messengers, but in the end, they were humiliated and utterly defeated.
b. The second possibility is that a specific individual known as the Dajjal will emerge during the occultation, possessing the characteristics described in the narrations, leading people astray.
Many narrations apparently support this view, but nearly none have a reliable chain of transmission to be trusted. The strongest evidence for this sign in Shi‘a sources comes from two narrations in Shaykh Ṣadūq’s “Kamal al-Dīn”, both of which have weak chains and contain inconsistencies and significant weaknesses, as even Shaykh Ṣadūq himself pointed out.
Given the abundance of narrations in Sunni sources, the very existence of the Dajjal is unlikely to be false. However, the common descriptions about him cannot be fully accurate.
His emergence with the attributes mentioned is nearly impossible naturally and resembles a legend more than reality.
Miraculously, it also cannot occur, given the earlier explanation of the laws governing miracles—because a miracle supporting falsehood contradicts the very purpose of miracles, which is to affirm truth. Unless one claims that such a miracle would only serve to expose and disgrace the Dajjal, which seems unlikely.
Note worthy:
The story of the Dajjal is also found in the holy scriptures of Christianity. The term Dajjal appears repeatedly in the Bible and refers to those who deny Jesus Christ or reject the Father and the Son, calling them Dajjal:
“Who is the liar but the one who denies that Jesus is the Christ? This is the antichrist who denies the Father and the Son.”
In Christian scriptures and religious texts, the word “Dajjal” is translated into English as “Antichrist”, meaning a deceiver and a liar.
Therefore, the emergence of the Dajjal, as described above, is problematic—unless we consider that the Dajjal is symbolic or allegorical.
c. There is also the possibility that the term “Dajjal” actually refers to the Sufyani. In Sunni texts, he is often called “Dajjal”, while in Shi‘a texts he is known as “Sufyani.”
Although from some perspectives, the emergence of the Dajjal and the Sufyani share similarities—both invite people to falsehood, deceive others through trickery and deceit, rise against the forces of truth, and eventually face destruction.
a careful study of the narrations about the Sufyani’s emergence and those about the Dajjal shows significant differences between the two.
If the emergence of the Dajjal is considered an established fact, then the Dajjal must be a figure different from the Sufyani.
For example, the Dajjal claims divinity and is a disbeliever (kafir), whereas there is no proof of the Sufyani’s disbelief. There is only one narration suggesting that he wears a cross around his neck, which—if true—would make him a Christian; however, this narration is not from an infallible source and thus lacks credibility.
Additionally, narrations describe the Sufyani as a hypocrite who pretends to be religious and pious, frequently uttering the phrase “Ya Rab, Ya Rab” (O Lord, O Lord).
The Sufyani’s uprising occurs simultaneously with the rise of commanders from Khorasan, Yemen, and Egypt who call for truth and justice and prepare the grounds for Imam Mahdi’s great revolution.
The Sufyani’s sphere of influence is relatively limited geographically, while the Dajjal travels everywhere except Mecca and Medina, and his trial spreads globally.
They also differ in appearance and physical features.
Therefore, the Dajjal cannot be the same person as the Sufyani.
d. The Dajjal is a metaphor for global disbelief and the domination of materialistic culture over the entire world.
The arrogant powers deceive people—especially Muslims—with a deceptive appearance, and with the immense material, industrial, and technical power at their disposal, they intimidate and overwhelm them to such an extent that Muslims feel utterly defeated and helpless.
The material power of arrogance appears far greater to them than it actually is, to the point that they believe their very sustenance depends on it.
The prophets warned their peoples about the trial of the Dajjal; in reality, they cautioned them against falling into the trap of materialism and the tyranny of falsehood and global arrogance.
As stated in Sunni sources quoting the Prophet Muhammad :
“God never sent a prophet except that he warned his nation against the Dajjal.”
Therefore, it is not unlikely that the term Dajjal, with its described attributes, refers to the great and satanic powers in the world.
Some scholars have supported this view and equated all the characteristics attributed to the Dajjal with those of global arrogance. For example, it is said that the Dajjal “carries a mountain of food and a city of water,” which is a metaphor for the vast and extensive resources that global arrogance controls.
It is also said that the Dajjal travels all over the earth, which can be interpreted as referring to the complex tools of propaganda, telecommunications, satellite communication systems, advanced transportation, and supersonic airplanes for rapid travel from place to place.
The domination of global arrogance over the Third World is in fact carried out through a particular tactic: “supporting human rights, peace, security, humanitarian aid, and so forth.”
In reality, global arrogance is the Dajjal.
Arrogance considers itself the guardian of nations and, relying on vast wealth and great power at its disposal, interferes everywhere on earth and brings everyone under its control.
This event is also mentioned in religious sources as a sign of the Reappearance (of Imam Mahdi), and narrations from the Imams (peace be upon them) have been reported regarding it. The gist of these narrations is that before the emergence of Imam Mahdi, a revolution will break out in the region of Khorasan (the old Khorasan included large parts of Iran, Afghanistan, Turkmenistan, Tajikistan, and Uzbekistan), and people will rise while waving black flags.
It appears that the appearance of this sign occurs on the eve of the Reappearance or shortly before it, so that at the time of the Reappearance, this great movement will take shape, and Imam Mahdi will call these people to join him.
Imam Baqir (peace be upon him) says:
“Black banners will emerge from Khorasan and move towards Kufa. Then, when Imam Mahdi appears, they will invite him to pledge allegiance.”
Besides this narration, other narrations also indicate that the emergence of the black flags from Khorasan is an uprising that will occur in the future, close to the time of the Reappearance. In fact, these black flags will be carried by the supporters of Imam Mahdi.
Some have suggested that the emergence of black flags from Khorasan refers to the revolt of Abu Muslim Khorasani in the year 140 AH (757 CE) against the thousand-year rule of the Umayyads, which eventually led to the fall of the Umayyad dynasty and the rise of the Abbasids.
This view is based on the narration by Zakkar from Imam Sadiq (peace be upon him) and some historical evidences and indications. In this narration, Abu Muslim Khorasani is referred to as the bearer of the black flags.
However, this possibility is incorrect because the narration of Zakkar—the most important evidence for this claim—is weak and unreliable in terms of its chain of transmission. Moreover, equating this sign with the rebellion of Abu Muslim Khorasani which happened more than a century before the birth of Imam Mahdi and considering it a sign of the Reappearance is highly unlikely.
It seems that the description of events during the Umayyad and Abbasid eras in some narrations was meant to alert Muslims and raise their awareness about their sensitive duties during those times, rather than to explain the signs of the Reappearance.
The prediction of these events was due to their extraordinary importance for the Muslims of that era and future generations.
It is also noteworthy that the Abbasid rulers tried to seize power from the Umayyads; therefore, they introduced “Nafs al-Zakiya” (the Pure one) as the Mahdi and on the other hand, they attempted to portray Abu Muslim Khorasani’s revolt as part of Imam Mahdi’s uprising and a sign of his Reappearance.
Thus, as mentioned before, it is possible that the Abbasid rulers tampered with these narrations and adapted them to suit their own purposes.
Among the signs of the Reappearance are a solar eclipse occurring in the middle of the month of Ramadan, and a lunar eclipse happening either at the beginning or the end of that same month.
Solar eclipses in the early or late days of the month and lunar eclipses in the middle days of the month are natural and ordinary phenomena that have occurred repeatedly throughout history. From a scientific perspective, lunar and solar eclipses at those times are normal and predictable events. Astronomers have long been able to calculate the exact times of solar and lunar eclipses during the year based on precise mathematical and astronomical calculations.
However, a solar eclipse occurring precisely in the middle of the month, or a lunar eclipse happening at the very beginning or end of the month, appears extraordinary and, according to the narrations, its occurrence is considered unprecedented and impossible to observe naturally.
Indeed, the narrations themselves emphasize the extraordinary nature of this sign:
Imam Baqir (peace be upon him) says:
“Two signs will appear before the rise of Imam Mahdi that have never occurred since the time when Adam descended to the earth: a solar eclipse in the middle of Ramadan and a lunar eclipse at its end.”
A man asked the Imam:
“O son of the Messenger of God! A solar eclipse in the middle and a lunar eclipse at the end of the month?”
The Imam replied:
“Yes, I am knowledgeable of what you say, but these are signs whose occurrence has no precedent since the time of Adam’s descent.”
The questioner’s amazement at the Imam’s statement, as well as the Imam’s insistence that these two signs are unprecedented since the creation, clearly indicate that the eclipses in question will be miraculous and outside the bounds of natural phenomena.
The Imam also said:
“There are two signs for our Mahdi which have no precedent since God created the heavens and the earth: a lunar eclipse at the beginning of Ramadan and a solar eclipse in the middle of that same month.”
In this narration, the solar eclipse is placed at the middle rather than the end of Ramadan, and the timing of creation is generalized to the creation of the heavens and earth rather than Adam’s descent.
Some narrations specify the solar eclipse on the 13th or 14th of the month. Apart from the beginning and end of Ramadan mentioned previously, solar eclipses on the 5th and 25th have also been noted. Such slight differences do not significantly affect the matter since lunar eclipses cannot be seen on nights when the moon is in conjunction (new moon phase) whether at the beginning or end of the month or nearby nights. Though occurrences on the 5th or 25th are less likely, they are still possible.
It appears that the extraordinary nature of these two phenomena serves to highlight the importance of the Reappearance and awaken people from heedlessness, preparing them to participate in that great movement.
In other words, God will manifest these phenomena against the usual order and as a miracle to establish proof for the people and reassure the supporters of Imam Mahdi about his coming.
Some believe that these eclipses can also be explained naturally and within ordinary circumstances, and various probabilities and justifications have been proposed. However, there is no need for these justifications because their miraculous manifestation is entirely consistent with the purpose of establishing proof, strengthening the truth, and guiding people, and thus is not incompatible with the law of miracles.
It should be noted that although many narrations in both Shia and Sunni sources affirm the emergence of these signs before the Reappearance, this sign is not among the definite signs of the Reappearance and the narrations do not indicate its inevitability. Therefore, lunar and solar eclipses should not be regarded as absolutely certain or decisive signs of the Reappearance.
The widespread occurrence of oppression and injustice is considered one of the well-known signs of the Reappearance of Imam Mahdi. This sign is frequently mentioned in numerous narrations. In some, it is referred to in general terms, such as the well-known narration transmitted through various chains of transmission:
"God will fill the earth with justice and fairness by the appearance of Imam Mahdi after it has been filled with oppression and tyranny."
It is also narrated from Imam Mahdi :
"A clear sign of my appearance is the increase in chaos, sedition, and unrest."
Sometimes, the increase in sins and moral and social corruption among Muslims is predicted as a sign of the approach of the Reappearance.
Allameh Majlisi, in his chapter on the signs of the Reappearance, quotes a narration from Imam Sadiq (peace be upon him) in which over one hundred types of sins, moral, social, ideological, and cultural deviations that will plague Islamic societies during the occultation are foretold. These include:
bribery, gambling, drinking alcohol, increased adultery, sodomy, severing family ties, hard-heartedness, people’s preoccupation only with lust and appetite, loss of modesty and shame, neglecting zakat and khums, cheating in business, neglecting prayer times, decorating mosques with ornaments, performing pilgrimage for worldly motives rather than for God, disrespect for elders, following the wealthy, spending huge wealth on corruption and immorality, flattery and sycophancy, and many more.
The increase of these corruptions and moral defilements among people is in fact a kind of widespread oppression on earth.
Of course, corruption and sin have always existed to some extent among people, but what matters is the widespread prevalence of these evils to the extent that badness overpowers goodness and anti-values dominate true values, and the flames of corruption and degradation engulf everyone, plunging human society into a swamp of corruption and decline.
Furthermore, the expansion of the dominion of arrogance (global hegemony) on earth and the subjugation and deprivation of the followers of truth—which according to the predictions of the Imams (peace be upon them) will occur on the eve of the Reappearance—is another manifestation of injustice and increasing oppression.
In the present time, the tyrannical and plundering domination of global arrogance, the exploitation and looting of the wealth of oppressed nations, is a prelude to the realization of this sign and the widespread prevalence of oppression and injustice.
Note: The talk is about the increase in oppression, sin, and the decrease of righteous people—not that everyone will become unbelievers or that no righteous people remain. At the same time that corruption and dark clouds of sin cover the world, there are still pure, committed, and righteous individuals who prepare the ground for the uprising of the Savior and rise in support of him.
In narrations, while the increase of oppression is mentioned as a sign of the Reappearance, it is also pointed out that the awaiting community must strive seriously to uphold values, fight against anti-values, purify their souls, and so forth.
Sheikh Saduq says:
The meaning of widespread oppression is that both the wicked and the righteous, the parties of truth and falsehood, reach their peak of action. The oppressors and evildoers reach the utmost degree of wickedness and corruption, and their blazing fire engulfs all.
At that very moment, when the righteous are oppressed and powerless and all means of remedy are blocked for them, Imam Mahdi will appear and fill the world with justice and fairness.
The revolution of Imam Mahdi, like all other revolutions, does not occur suddenly or without groundwork. Rather, in the time leading up to the Reappearance, movements will rise that will prepare the world for his global uprising. According to some narrations, these series of uprisings and revolutions led by truth-seeking individuals pave the way for the emergence of the Promised Mahdi.
The prediction of these events has been expressed in various narrations using different phrases. Here are a few examples:
The Prophet Muhammad (peace be upon him) said:
“A group will rise from the east and will prepare the way for the government of Imam Mahdi.”
In another narration, he says:
“People will come from the east carrying black flags. Their hearts will be as strong as iron. Whoever hears of their movement should join them, even if he must crawl over snow to do so.”
Imam Baqir (peace be upon him) says:
“It is as though I see a people rising from the east in pursuit of justice, but they are denied it. They demand it again, and still, they are denied. When they see this, they draw their swords and fight. Eventually, they are given what they seek, but they do not accept it until they hand it over to Imam Mahdi. Their slain are martyrs. If I were to witness their uprising, I would dedicate myself to the service of Imam Mahdi.”
These narrations clearly speak of uprisings and revolutions that take place shortly before the appearance of Imam Mahdi.
Moreover, there are numerous other narrations—despite some minor differences in details—that generally agree on the point that prior to the Reappearance, a government will be established in the east led by a righteous man (possibly a descendant of the Prophet) which will help prepare the ground for the Imam’s emergence. This government will continue until Imam Mahdi appears, and its leadership will then be handed over to him.
Based on this, some have identified the rise of the Safavid Shia government—after centuries of oppressive Sunni rule—as the same government mentioned in narrations as one of the preparers for the rule of Imam Mahdi.
In our own time, some scholars, referring to the characteristics mentioned in narrations, believe that the Islamic Revolution of Iran in 1979 (1357 AH), led by Imam Khomeini, is that very preparatory government which paves the way for the Reappearance and will, God willing, continue until the Imam's advent.
These scholars argue that many of the signs mentioned in the narrations apply to the Islamic Revolution—especially those narrations that speak of a leader who is a Sayyid (descendant of the Prophet) rising from Qom, whose followers stand firm against tyranny without fear. All these descriptions correspond closely to the Islamic Revolution.
Of course, although there is much evidence to support this view, there is no definitive and conclusive proof that the preparatory government mentioned by the Imams is without a doubt the Islamic Revolution led by Imam Khomeini.
Also, this is not the first time Shia scholars have put forth such a possibility. In earlier times, whenever an uprising or revolution emerged from the east—especially from the region of Khorasan—this possibility was entertained.
However, it should be noted that none of those past movements had the same level of impact in preparing for the revolution of Imam Mahdi as the Islamic Revolution of Iran has. In fact, comparing them to the Islamic Revolution would be invalid. Therefore, the possibility that the intended "preparatory government" in narrations refers to the Islamic Revolution and that it will continue until the Reappearance is very high.
In conclusion, regardless of whether these possibilities are accurate or not, based on the many narrations available, it is clear that during the occultation and especially near the time of Reappearance, governments supporting the truth will emerge and revolutions in support of justice will arise. These movements will prepare the ground for Imam Mahdi’s global revolution—and this is indeed one of the signs of his appearance.
One of the signs mentioned in the narrations about the time of the Reappearance of Imam Mahdi is abundant and continuous rainfall, which will result in the greening and revitalization of the Earth and an improvement in people’s living conditions.
The Imams (peace be upon them) have referenced this in several hadiths. Here are some examples:
Shaykh Mufid, drawing on various narrations, writes:
“The signs of the Reappearance will conclude with twenty-four consecutive rainfalls, which will bring the dead Earth back to life and reveal its blessings.”
Shaykh Tusi narrates from Imam Sadiq (a.s.):
“Just before the uprising of Imam Mahdi, there will be a year filled with such heavy rain that dates will rot on the palm trees. So, do not be in doubt when you see it.”
Another narration from Imam Sadiq says:
“As the time of Imam Mahdi’s appearance nears, there will be rain throughout the entire month of Jumada al-Thani and the first ten days of Rajab, unlike any rainfall seen before. Through this, God will regrow the flesh on the bodies of believing dead in their graves.”
This level of rainfall—especially consecutively and possibly all across the Earth—is either very rare or completely unprecedented. Yet, this does not necessarily have to be a miracle, as such an event is naturally possible. However, if it were to happen simultaneously across the whole world, it could indeed be considered miraculous.
Although some major scholars like Shaykh Mufid, Shaykh Tusi, and Tabarsi have listed these rainfalls among the signs of the Reappearance, there are some important points to consider:
The narrations cited by Shaykh Mufid and Tabarsi are “mursal” (not fully traceable to the original narrator), so their authenticity is uncertain.
The phrase “God will regrow the flesh on the bodies of believing dead” suggests a reference to Resurrection rather than the Reappearance, which complicates its interpretation.
The hadith transmitted by Shaykh Tusi contains Ali ibn Abi Hamzah, a known member of the Waqifite sect, which makes the narration weak in chain of transmission.
So, relying solely on these hadiths to establish this event as a definite sign of the Reappearance is problematic.
However, based on the overall tone of these narrations—and considering that the era of the Reappearance is one of blessing, restoration, and problem-solving—it is likely that favorable natural conditions will arise. That is, the year of the Reappearance will be a year of abundant rain and prosperity, even if this is not confirmed by entirely strong or reliable narrations.
Religious sources also mention bloody wars and massive killings as signs of Imam Mahdi's Reappearance. These wars appear to occur among false, corrupt groups, often over material or political rivalries, and end with no real victor—just countless casualties.
Such disasters are a natural outcome of a world filled with corruption, injustice, and widespread oppression. Some narrations mention a great battle in a place called “Qarqisiya”(6), where a fierce war takes place between the Abbasid rulers and another group, leading to massive carnage—so much so that the corpses pile on top of each other, and even the strongest youth age prematurely from the horrors of war.
Based on various indications, this war likely coincides with the uprising of the Sufyani and the chaos surrounding that time—not a separate event.
There’s also a possibility that such narrations actually refer to the eventual defeat of global oppressors and enemies of truth, something that will happen after the Reappearance—not before. In that case, it would not be a "sign" of the Reappearance, but part of the events during it.
Some narrations mention the emergence of Gog and Magog as a sign of Imam Mahdi’s appearance. However, upon deeper examination, it becomes clear that these narrations mostly relate to the Day of Judgment, not the time of the Reappearance.
Therefore, linking Gog and Magog directly to the signs of Mahdi's emergence is likely a misinterpretation of context and timing in the narrations.
Among the signs mentioned in some hadiths is the rising of the sun from the west. If taken literally, this would mean a catastrophic disruption in the natural order of the solar system—something incompatible with the consistent, law-governed nature of the universe.
And since Imam Mahdi will establish a global government on this very Earth, such a drastic physical change seems highly unlikely. Miracles, although possible, occur within the boundaries of divine natural laws, not by completely overturning them.
Many scholars, including Fayz Kashani, believe that this event should be understood metaphorically. He interprets the hadiths as follows:
“The rising of the sun from the west is a metaphor for the appearance of Imam Mahdi.”
Just as the sun disappears into the darkness and later re-emerges from behind the veil of night, Imam Mahdi will return from the long period of occultation to shine the light of justice upon a world engulfed in darkness and tyranny.
A key narration supports this symbolic meaning. In the famous tradition from Sa'sa'ah, when asked what “sun rising from the west” meant, he replied:
“It refers to the twelfth descendant of the Prophet, the ninth from Imam Husayn’s lineage—he is the sun that will rise from its setting place.”
Thus, this sign is best understood symbolically, as an eloquent metaphor for the long-awaited Reappearance of the hidden Imam.
1 - Tawatur or Mutawatir refers to a report that has been transmitted so frequently and from so many independent and diverse sources that the possibility of fabrication or coincidence is essentially ruled out. In simple terms, when a narration or report is transmitted through multiple independent chains in such a way that it is unreasonable to assume all narrators have conspired to lie or made a mistake, it is called Mutawatir.
2 - Bada’ refers to the manifestation of a new matter or a change in divine wisdom regarding what had previously been decreed. Simply put, Bada’ means that God, due to changing circumstances or a greater interest, changes what was previously understood to be final or inevitable.
3 - Mursal refers to a hadith whose narrator does not mention the specific name of the Prophet (PBUH) or the infallible Imam from whom the narration originates. In other words, if the narrator does not trace the chain of transmission all the way to the original source and instead says something like "I heard from someone..." without naming them, the hadith is called Mursal. For this reason, its credibility is considered weaker than a connected and authentic narration.
4 - Mustafiz is a narration reported by a considerable number of transmitters—though not to the level of Mutawatir—but still enough that it cannot be easily ignored or dismissed.
5 - The story of Prophet Moses and the individual believed to be Khidr is mentioned in the Qur'an, Surah Al-Kahf (18:60–82). This event contains profound lessons that Khidr teaches to Prophet Moses.
6 - A historical location situated east of the Euphrates River and near Deir ez-Zor in present-day Syria.
