Article ID: 25

Article Date: 2025-08-26

Writer: Parsa Panahi

Events and Developments in al-Sham Before the Reappearance of Imam al-Mahdi (Peace be upon him)

Introduction

The region of al-Sham (including present-day Syria and parts of Lebanon, Jordan, and Palestine) has held a special place in the history of Islam.

Section One: The Position of al-Sham in End-Time Narrations

In many hadiths, al-Sham is presented as a key focal point in end-time developments. Some narrations generally refer to the occurrence of turmoil and civil war in this region.
Imam al-Baqir(PBUH) said:
"Among the people of al-Sham, a dispute will arise until their rule collapses…"⁽¹⁾
The Prophet Muhammad (PBUH) said:
"A sedition will erupt in al-Sham, its beginning like the play of children, then the people will no longer be able to restrain it…"⁽²⁾
These narrations indicate that al-Sham, on the eve of the reappearance, will become the scene of political disputes and widespread turmoil; a situation that ultimately paves the way for the emergence of bloodthirsty movements. In the past 15 years, Syria (the core of historical al-Sham) has experienced a rare example of internal conflict, fragmentation of authority, and erosion of central power. At the same time, Lebanon has been grappling with successive political-security crises, while in Palestine/Gaza, periodic conflicts have reached their peak. Altogether, these trends depict an image of disputes in the land of al-Sham and the shaking of governmental structures.
Let us take a closer and more detailed look at the series of events that have taken place in the region of al-Sham in recent years and their relative correspondence with the two narrations mentioned above:

A) Syria:

From the “Children’s Play” in Daraa to the Collapse of National Order

B) Lebanon:

The street pressure of the Lebanese people, together with international support—especially from the U.S. and France, which always viewed the alliance of two Arab countries as a threat to Israel’s existence—led to the withdrawal of the Syrian army from Lebanon in April 2005, after about 29 years.

agency). Between $3–5 billion in direct losses were inflicted on Israel. In this war, the deterrent power of the Israeli army was severely questioned, since the regime expected to destroy Hezbollah within days, but the opposite happened. Instead of Hezbollah’s destruction, the group emerged stronger and more popular, and Israel suffered a reputational blow regionally.
On the other hand, in Lebanon about 1,200–1,300 people were killed and 4,500 wounded. Over 90% of the dead were civilians; only about 250 were Hezbollah fighters. Around 1 million people (roughly one-quarter of the country) were displaced, fleeing to southern Beirut, the Bekaa Valley, or safer areas. The economic damage to Lebanon was estimated at $3.5–4 billion.

5 - Since October 8, 2023 until now: Ongoing cross-border clashes between Hezbollah and Israel, along with massive displacement of border residents.

C) Palestine/Gaza:

D) Jordan:

Socio-Economic Pressure and the Burden of Hosting Refugees 1 - 2011–2012: Waves of Arab Spring protests centered on livelihood and reforms.
2 - Subsequent waves of discontent (2018 and 2022) focused on price hikes/fuel.
3 - Jordan has one of the world’s highest per-capita refugee-hosting ratios: about 600,000–710,000 registered with UNHCR, mostly Syrians.

Section Two: Prominent Figures and Movements in al-Sham Before the Reappearance

One of the most significant aspects of the narrations about the signs of the reappearance concerns the figures and movements that will emerge from al-Sham. Among these, Sufyani holds a special position; in both Shia and Sunni sources, his name appears as the most important figure of the sedition in al-Sham before the reappearance.

1 - Sufyani

Imam al-Sadiq (AS) said:
"The uprising of Sufyani is among the inevitable matters, and he will rise in the month of Rajab."⁽³⁾
Imam al-Baqir (AS) also said:
"Sufyani will rise, and his companions will have no aim other than the destruction of the family of Muhammad (PBUH)."⁽⁴⁾
The Holy Prophet (PBUH) said:
"A man from the people of Damascus will rise, and he will be called Sufyani… He will kill so much that he will rip open the bellies of women and slaughter children."⁽⁵⁾
In both Shia and Sunni sources, the uprising of Sufyani is recognized as one of the definite signs of the reappearance. He is depicted as a bloodthirsty, ruthless, and anti-Ahl al-Bayt figure who gathers a massive army and drags al-Sham, Iraq, and the Hijaz into war.
His place of emergence is mentioned in the narrations as “Wadi Yabis” near Damascus. Most commentators and geographers identify Wadi Yabis as being in the area of Daraa or the Hauran region. Hauran is a historical region in southern Syria and northern Jordan, including Daraa, al-Suwayda, and some southern parts of Damascus. The narrations emphasize that ultimately, Sufyani will be destroyed by the army of Imam Mahdi (AS).

2 - Other Figures and Movements in al-Sham

In addition to Sufyani, narrations also mention the presence of other groups and banners in al-Sham.
The most important among them are As’hab and Abqa‘ .
Imam al-Sadiq (AS) said:
"Three men will dispute over the rule of al-Sham: As’hab, Abqa‘, and Sufyani."⁽⁶⁾
In both Shia and Sunni sources, Sufyani is mentioned as a figure who emerges in al-Sham before the reappearance of Imam Mahdi (AS). Some narrations say that he is a descendant of Abu Sufyan (the ancestor of Mu‘awiya), meaning his lineage goes back to the Umayyad family.
Imam Muhammad al-Baqir (AS) said:
"In al-Sham, a man will appear who is from the descendants of Abu Sufyan, and he will be a man of injustice and corruption."⁽⁷⁾
Some Sunni sources also state:
"Sufyani is from Banu Umayya and the descendants of Abu Sufyan, and his emergence will be a sign of sedition and corruption in al-Sham."⁽⁸⁾ Therefore, some commentators consider him a real historical person with a clear lineage, though no specific date or historical record of his birth or name exists.
On the other hand, some scholars and interpreters view Sufyani as a symbol of an anti-Ahl al-Bayt and anti-justice movement in al-Sham, rather than necessarily a single individual. According to this interpretation, the narration points more to the traits and behaviors of oppression and corruption in al-Sham, rather than introducing only one historical person. Bloodthirsty, repressive, unjust, corrupt, hostile to truth and the Ahl al-Bayt (AS). Based on this interpretation, Sufyani is the symbol of anti-Mahdi and anti-Ahl al-Bayt movements in al-Sham and may not have a specific historical identity.
As’hab and Abqa‘ are mentioned in the sources as rivals of Sufyani who clash with him for a short time but are ultimately defeated. In Shia and Sunni narrations, As’hab is described as one of the figures before the reappearance of Imam Mahdi (AS), possessing courage, valor, and being from the people of Kufa or Iraq.
Some interpretations say that As’hab will play an important role in confronting Sufyani and the forces of oppression in al-Sham, and that he will stand alongside Imam Mahdi (AS) or the justice-seeking forces. His lineage and ancestry are not precisely specified; the focus is more on his role and characteristics than on his family background.
Abqa‘ is also mentioned in Shia and Sunni sources, and he too is one of the figures of resistance against oppression and tyranny in the period before the reappearance. Some sources describe him as being from al-Sham and as belonging to a group that resists Sufyani. His most prominent qualities, like those of As’hab, are bravery, support for truth, and opposition to corruption and injustice. These internal wars indicate the intensity of sedition and turmoil in al-Sham before the consolidation of Sufyani’s power.

Part Three: Wars and Internal Seditions in al-Sham

Numerous narrations indicate that, on the eve of the reappearance of Imam Mahdi (AS), al-Sham will be afflicted by civil wars, bloody conflicts, and widespread seditions. These seditions will not only engulf al-Sham itself, but will also directly affect Iraq and the Hijaz.

1 - Sedition and Internal Conflicts in al-Sham

Imam al-Baqir (AS) said:
“Before the emergence of Sufyani, a conflict will take place between As’hab and Abqa‘, then Sufyani will prevail over the two.”⁽⁹⁾
The Holy Prophet (PBUH) said:
“When the banners of the people of al-Sham differ among themselves, signs (of great events) will appear for them...”⁽¹⁰⁾
These narrations foretell a struggle for power and disputes among groups in al-Sham. The presence of multiple banners symbolizes the multiplicity of factions and the absence of political stability in this land. Reference was earlier made to the fragmentation of Syria. It is not unlikely that the disputes among factions in the region of al-Sham correspond to the multiple conflicts, beginning in 2012, that resulted in the occupation of a large portion of Syrian territory by groups opposed to the central government.

2 - Bloody Wars in the Cities of al-Sham

Imam al-Sadiq (AS) said:
“Five signs will occur before the rising of Imam Mahdi: the Yemeni, the Sufyani, the cry (heavenly call), the killing of the Pure Soul (al-Nafs al-Zakiyya), and the swallowing of the Sufyani’s army in the land of Bayda’.”⁽¹¹⁾
In the narrations, it is explained that the emergence of Sufyani in al-Sham will be accompanied by massacres and bloodshed, such that Damascus, Homs, and Aleppo will witness heavy clashes.
The Holy Prophet (PBUH) said:
“In al-Sham there will be three seditions: the sedition of al-Ahlas, the sedition of al-Sarra’, and the sedition of al-Duhayma’...”⁽¹²⁾
Sunni sources also report multiple seditions in al-Sham. These seditions will be so severe that people will find no salvation except in clinging to the truth.
The bloody events and great seditions that occur before the reappearance of Imam Mahdi not only expose the tyranny and corruption of unjust rulers and worldly factions, but also carry a great message for humanity. These events show people that ruling the world without divine justice and guidance is not only impossible, but leads to the destruction of the Earth and the extinction of mankind. Even those who have no belief in the savior of the end-times will, in the depth of their being, realize that the only path to the salvation of humanity and the establishment of justice is the advent of a divine and all-encompassing personality. This awareness and conviction prepare the ground for accepting Imam Mahdi and make the people’s joining him, after his reappearance, faster and deeper. In other words, the seditions and upheavals before the reappearance are themselves a kind of spiritual training and doctrinal preparation for people, so that when the savior of the end-times appears, all generations, with awakened hearts and enlightened minds, will recognize him and stand with him. This truth shows that even tyranny and corruption ultimately contribute to the realization of divine justice and strengthen people’s faith in supporting Imam Mahdi (PBUH).
The merciless wars and the killing of innocent children, their hunger and homelessness in Gaza, are a tangible example of boundless tyranny and corruption that has gripped today’s world. These tragedies have caused the hearts of millions of people across the globe to ache, and solidarity and efforts to aid these children have emerged.
People of every religion and nationality, through their empathy and support, have shown that humanity still clings to moral values. At the same time, a deep hatred toward the extreme oppression of the Israeli regime has grown in people’s hearts, so that the world may more fully grasp the necessity of justice and the salvation of humankind. This bitter but inspiring experience is the very practical lesson that prepares people to believe in the reappearance of the savior of the end-times and to hope for the establishment of global justice.
3. Consequences of the Sedition in al-Sham
. Mass killings of civilians and displacement of the population: as mentioned earlier.
. Destruction of major cities such as Damascus and Aleppo:

Altogether, across Syria, 140,000 buildings (including 3,000 schools) were either completely destroyed or seriously damaged; the approximate cost of rebuilding the country has been estimated at about 1 trillion USD.

“A sedition will occur in al-Sham and will also spread to Iraq. The people there will be afflicted with corruption and oppression until our Qa’im arises.”⁽¹⁵⁾
It is also mentioned in sources that after al-Sham and Iraq, the seditions will reach the Hijaz and the lands of the Arabian Peninsula.
“After the sedition of al-Sham and Iraq, a sedition will occur in the Hijaz, and the people there will also be afflicted with oppression and corruption until our Qa’im arises.”⁽¹⁶⁾
The content of these narrations indicates that the seditions before the reappearance are not limited to one region. Al-Sham, Iraq, and Hijaz are the three main axes of seditions before the reappearance. . Preparation for the emergence of the inevitable signs of the reappearance (Sufyani, the heavenly call, etc.).

Section Four: Political Analysis of Developments in al-Sham

According to narrations, the region of al-Sham, before the reappearance of Imam al-Mahdi (AS), will experience a comprehensive crisis. This crisis will not only be military in nature but will also encompass social, political, and moral dimensions. In this section, we analyze the reasons and consequences of these developments.

1 - The Geopolitical Position of al-Sham

Why is Syria geopolitically important?

First, let us recall the meaning of geopolitics. The word “geopolitics” combines two terms: Geo = earth, geography + Politics = power, governance. Simply put, geopolitics means: “Where a country is located” and how that affects its power, politics, and importance in the world.
Syria is not an ordinary country in the Middle East; it is a strategic hub, for several reasons: - Unique geographical location
Syria is right at the heart of the Middle East, bordering Turkey, Iraq, Jordan, Lebanon, and occupied Palestine (Israel), with direct access to the Mediterranean Sea. Any power that seeks dominance over the East or West of the Middle East cannot ignore Syria.

- Border with Israel

Part of the Golan Heights is under Israeli occupation. Therefore, any change in Syria directly threatens or alters Israel’s security.

- Role in the Axis of Resistance

Syria is the connecting link between Iran and Lebanon (Hezbollah) and Palestine. For this reason, it is considered a strategic base for Iran, and a threat to Israel and the United States.

- Access to the Mediterranean

The ports of Latakia and Tartus provide maritime access to Europe. Russia maintains a naval base at Tartus—its only naval base in the Mediterranean.

- Ethnic and sectarian diversity

Syrian society is a mix of Sunnis, Shi‘a, Alawites, Christians, and Kurds. This diversity allows regional or global powers to exploit divisions for influence.

- Energy corridor

Syria could serve as a route for transferring gas and oil from the Persian Gulf to Europe. In fact, one of the roots of the Syrian war lay in the rivalry between the Iran–Iraq–Syria pipeline and the Qatar–Turkey pipeline.

2 - The Connection Between al-Sham and Iraq

In narrations, the developments of al-Sham are always linked with Iraq. After consolidating his power in al-Sham, the Sufyani invades Iraq. Some narrations mention that “Kufa” and “Baghdad” are among the first cities to suffer from his attacks.
Imam al-Baqir (AS) said:
“The Sufyani will advance until he reaches the area of ‘Amuq, and his army will camp at Qirqisiya, and there will be a great battle...”⁽¹⁸⁾
Where is ‘Amuq?
Most scholars and researchers believe that ‘Amuq is near Antioch in northern Syria, on the present-day border with Turkey. In the ancient geography of al-Sham, it was considered part of northern Syria. Some sources locate ‘Amuq around Aleppo and Dabiq. The Prophet (PBUH) said:
“The Hour will not be established until the Romans (Westerners) descend upon a land called Amuq or Dabiq, and an army from Madinah will march against them...”⁽¹⁹⁾
Interestingly, when ISIS was active in Syria and Iraq, it named its “official news agency” the Amuq News Agency because it sought to connect itself with these apocalyptic narrations.
Where is Qirqisiya?
Qirqisiya was a historic city on the banks of the Euphrates River, on the border of present-day Syria and Iraq, near Deir ez-Zor in Syria, where the Khabur River meets the Euphrates. In simple terms: northeastern Syria, near the Iraqi border. In both Shi‘a and Sunni narrations, it is stated that in the End Times, a massive and bloody battle will take place in Qirqisiya.
Imam al-Baqir (AS) said:
“Soon in Qirqisiya an event will occur, the likes of which have never been heard before. Armies will gather for it, and a heavenly call will announce: O birds of the sky and beasts of the earth, come and feast on the flesh of the oppressors.”⁽²⁰⁾
This area has long been a crossroads of trade and military routes, and its location along the Euphrates made it key for water, agriculture, and strategic movement. Today, its proximity to oil-rich regions of eastern Syria and western Iraq gives it even greater importance. The essence of most narrations is that in Qirqisiya, massive armies of oppressors will turn against one another and destroy each other, paving the way for the movement of Imam al-Mahdi (PBUH). The battle of Qirqisiya, on the border of al-Sham and Iraq, demonstrates how the crisis of al-Sham will spread into Iraq.

3 - The Connection Between al-Sham and Hijaz

Narrations state that after the Sufyani emerges in al-Sham and expands his power, he will dispatch an army toward Hijaz. This army will head toward Mecca but will be swallowed by the earth in the land of Bayda between Mecca and Medina (Khasf al-Bayda).
The Prophet Mohammad said:
“The army of the Sufyani will be swallowed up in the land of Bayda.”⁽²¹⁾ The probable reason for the Sufyani’s invasion of Hijaz:
Hijaz (present-day Saudi Arabia) is the center of Islam and home to the Two Holy Sanctuaries (Mecca and Medina). Any power that wishes to claim legitimacy must control Mecca and Medina. Therefore, the Sufyani, who is the enemy of Ahl al-Bayt and an aspirant to domination over the entire region, cannot ignore this key point.
Moreover, according to narrations, the reappearance of Imam al-Mahdi (AS) begins from Mecca. One possibility for the Sufyani’s attack on Mecca is to suppress the rising of Imam al-Mahdi (AS). When the Sufyani hears of the Imam’s reappearance, he sends a large army toward Arabia to crush his uprising.
However, according to multiple narrations, his army will be swallowed up by the earth between Medina and Mecca in a place called Bayda, by God’s command, and will be annihilated.

Section Five: The Role of the People of al-Sham in End-Time Developments

Narrations also point to the social and religious condition of the people of al-Sham before the reappearance of Imam al-Mahdi (AS). This condition demonstrates the direct impact of the population’s behavior on the intensity of the trials and the course of events.

1. Moral and Religious Condition of the People of al-Sham

Many Shi‘a and Sunni sources describe the people of al-Sham in that era as being trapped in moral and religious corruption. Sin and turning away from the truth intensify the trials and create conditions for the emergence of bloodthirsty figures such as the Sufyani.
Imam al-Sadiq (AS) said:
“The people of al-Sham will be a trial for the nations...”⁽²²⁾
The Prophet Mohammad (PBUH) said:
“The people of al-Sham are a community engulfed in tribulation.”⁽²³⁾

2. Classification of the People

According to narrations, the people of al-Sham are divided into three main groups:
-Followers of the Truth: Those who resist the trials and support the Ahl al-Bayt.
-Followers of Falsehood: Individuals who join the Sufyani and the groups opposing the Ahl al-Bayt.
-Undecided or Silent People: Those who neither side with truth nor falsehood, and are often vulnerable.
A close reading of these narrations shows that moral decline in the End Times is not exclusive to al-Sham; almost all Muslim-majority countries experience some degree of ethical deterioration. Rising divorce rates in certain Muslim countries indicate moral decline within families. For instance, the Maldives—a country where Islam is the only official and legal religion and nearly 100% of the population is Muslim—had the highest divorce rate in the world in 2025. Kazakhstan, with over 70% Sunni Hanafi Muslim population, ranks second globally in divorce rates.
Alcohol consumption which is strongly prohibited in Islam—is widespread in many Muslim-majority countries, both officially and unofficially, among ordinary citizens and even some authorities.

In Kazakhstan, some official prostitution centers operate under the guise of massage parlors or nightclubs. In Lebanon, areas like Beirut have “super clubs” where sexual activities occur unofficially.
In Syria, it is estimated that around 25,000 people work illegally in prostitution-related activities⁽²⁴⁾.
In some poor areas of Jordanian cities, prostitution occurs unofficially in private houses, restaurants, or nightclubs. In 2017, international sources estimated that the number of women engaged in prostitution in Iran was around 228,700, and this number continues to rise.
In Malaysia and Indonesia, in certain areas such as Bali or Jakarta, prostitution centers operate openly, and police intervene only under specific circumstances.
Usury (Riba), one of the major sins in Islam, is prevalent in banking activities across almost all Muslim-majority countries. While the establishment of Islamic banking branches in some countries provides limited interest-free services, the majority of financial transactions are still carried out in the form of usury.

Summary of Section Five

The people of al-Sham play a decisive role in the developments preceding the reappearance of Imam al-Mahdi (AS). Their faith, moral integrity, and social stance directly influence the intensity of trials and the course of events. Consequently, narrations emphasize the importance of awareness, strong belief, and support for the Ahl al-Bayt when confronting these trials.
This section highlights that the societal and moral condition of the people contributes to the intensity of trials in al-Sham and forms part of the backdrop for End-Time events, making communities more vulnerable to turmoil, oppression, and seduction by false leaders like the Sufyani.

Conclusion and Summary

The developments in al-Sham (Syria) before the reappearance of Imam al-Mahdi (AS) are extensively mentioned in Shia and Sunni narrations. An analysis of these narrations shows that al-Sham is not merely a geographical region, but a center of political, social, and military transformations in the end times.
Al-Sham is the epicenter of trials and internal conflicts before the emergence of the Imam, and these developments pave the way for the appearance of figures such as Sufyani. The emergence of Sufyani from Damascus is considered a definite sign of the reappearance. In addition to Sufyani, multiple movements and banners such as Ashab and Abqa’ rise in al-Sham, resulting in intense power struggles. The region witnesses bloody wars, urban destruction, and widespread insecurity. These trials extend to Iraq and the Hijaz, and set the stage for the manifestation of other signs.
The strategic position of al-Sham, its proximity to Iraq and the Hijaz, along with the moral and religious decline of its people, intensifies the chaos. The wars and insecurity are not confined to Syria alone, but their impact on neighboring areas is significant.
The people of al-Sham are divided into three main groups: followers of truth, followers of falsehood, and the hesitant or silent. Their faith, morality, and social stance have a direct effect on the severity of the trials and the course of the reappearance.
Narrations emphasize that in times of turmoil and corruption, the only path to salvation is adherence to the truth and the guardianship of the Ahl al-Bayt (AS). Weak faith and silence in the face of injustice create the conditions for the spread of oppression and corruption.

References

1 - Al-Ghaybah, Nu’mani, p. 253
2 - Sunni sources: Al-Mu’jam al-Kabir, Tabarani, Vol. 20, p. 108
3 - Al-Ghaybah, Nu’mani, p. 264
4 - Bihar al-Anwar, Vol. 52, p. 252
5 - Sunni sources: Al-Fitan, Ibn Hammad, p. 79
6 - Al-Ghaybah, Nu’mani, p. 279
7 - Al-Ghaybah, Nu’mani, p. 345
8 - Ahkam Farzand Dimashq, p. 270
9 - Al-Ghaybah, Nu’mani, p. 279
10 - Sunni sources: Al-Fitan, Ibn Hammad, p. 218
11 - Kamal al-Din, Sheikh Saduq, Vol. 2, p. 650
12 - Sunni sources: Sunan Abu Dawood, Kitab al-Fitan, Hadith 4242
13 - UNESCO reports:https://tinyurl.com/3fwz2k56, https://tinyurl.com/8rjm4249, https://tinyurl.com/w8tn75jj
14 - https://tinyurl.com/2x6tu224
15- Al-Kafi, Vol. 8, p. 523
16- Bihar al-Anwar, Vol. 51, p. 295
17- Nahj al-Balagha, Khutbah 60
18- Al-Ghaybah, Nu’mani, p. 282
19- Sunni sources: Sunan Abu Dawood, Vol. 4, p. 106; Musnad Ahmad, Vol. 2, p. 327
20- Bihar al-Anwar, Vol. 52, p. 243
21- Sunni sources: Sahih Muslim, Kitab al-Fitan, Hadith 2882
22- Al-Ghaybah, Nu’mani, p. 285
23- Al-Malahim wa al-Fitan, Ibn Tawus, p. 123
24- https://tinyurl.com/yndwspfx

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