The Twelfth Imam
The Twelfth Imam
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Article ID: 31
Article Date: 2015-06-02
Writer: Mostafa Amiri (http://rajanews.com/node/213604)
“Sufyani” – The First Certain Sign of the Reappearance of Imam Mahdi (Peace be upon him)
Sufyani, in both Shiʿa and Sunni narrations, has been regarded as the first definite sign of the reappearance of Imam Mahdi . He is from the descendants of Bani Umayya and the offspring of Abu Sufyan. In the month of Rajab of the year of the reappearance, he will rise from Wadi Yabis in the region of Hisham (Syria), fight for six months, and then rule for nine months over the five regions of Damascus, HimS, Aleppo, Jordan, and Qinnasrin in the land of Sham (Greater Syria).
The army of Sufyani, as the greatest enemy of Imam al-Mahdi, will attack Iraq and Hijaz, engaging in bloodshed and massacre. After clashing in the greatest war of the end times (the Battle of Qarqisiya), Sufyani will emerge victorious and enter Iraq. He will continue his rapid conquests until, in the region of Baydaʾ between Mecca and Medina, according to the prophecy of the Prophet (Salla Allahu ʿalayhi wa-Alihi – peace and blessings be upon him and his family), the army sent by Sufyani to Arabia will be swallowed up by the earth.
After retreating from the land of Sham, Sufyani will be killed in the Battle of Jerusalem (the Battle of Tabariyya in Palestine) against Imam al-Mahdi. In this war, Sufyani will be supported by his Roman (Western) and Jewish allies. Thus, the main enemy of the cause of Mahdism and the Imam of the Age will be destroyed, and the army of Imam Mahdiwill victoriously enter Jerusalem. Al-Masjid al-AqSa, the first qiblah of the Muslims, will be liberated, and the camp of Satan and disbelief will forever be uprooted.
In Islamic narrations, the uprising of Sufyani is mentioned as certain. This point has been emphasized in numerous and reliable traditions with various expressions such as: “maHtum” (decreed), “la budda minhu” (inevitable), “Hatm min Allah” (a decree from God), “la budda an yakun” (it must happen), “la yakunu qaʾim illa bi-Sufyani” (the Qaʾim will not rise except with Sufyani), “min qabl qiyam al-Qaʾim” (before the rise of the Qaʾim), “khams qabl qiyam al-Qaʾim” (five [events] before the rise of the Qaʾim), and “khams ʿalamat maHtumat” (five definite signs).
Imam al-Sajjad (PBUH) said in a narration:
“The uprising of the Qaʾim is decreed by God, and the emergence of Sufyani is also decreed. Never will the uprising of the Qaʾim occur without Sufyani.” (1)
Also, in a narration from Imam Jaʿfar al-Sadiq (PBUH) it is reported:
“Sufyani is among the definite signs, and his uprising will be in the month of Rajab.”(2)
And in the book al-Ghayba by Nuʿmani (The Occultation), it is narrated from Imam MuHammad al-Baqir (PBUH) in the commentary of the Qurʾanic verse: “…Then He appointed a term for your lives, and with Him is the fixed and decreed term…” (3)
“There are two terms: one fixed and unchangeable (ajal maHtum), and one conditional and suspended (ajal mawquf). Humran asked: What is the fixed term? He replied: The term which cannot be other than it is. Humran asked: What is the conditional term? He replied: That in which God’s will may bring advancement, delay, or cancellation. Humran said: I hope the uprising of Sufyani is among the conditional signs in which badaʾ may occur. The Imam said: By God, it is not so. He is among the definite signs.” (4)
In this narration, Imam al-Baqir (PBUH) considered Sufyani to be among the fixed and unchangeable decrees.
From the distinction between conditional and definite decrees in these narrations, it becomes clear that Sufyani is excluded from the circle of conditional signs. Therefore, interpreting this sign as one in which badaʾ could occur would in effect include definite decrees within the conditional, which is against the explicit text of the narrations and Hadiths regarding Sufyani.
Thus, according to the explicit texts of Islamic narrations, the signs of reappearance are divided into two categories: definite and non-definite. In the definite signs of reappearance, badaʾ does not apply, while in the non-definite signs, it may apply.
Imam al-Baqir said in another narration:
“Some matters are conditional and suspended, and some are fixed and unchangeable. And Sufyani is among the definite signs which will undoubtedly occur.” (5)
The only challenge to the certainty of Sufyani’s emergence is based on a narration from Imam al-Jawad (PBUH) in al-Ghayba by Nuʿmani, which states:
Abu Hashim says: “We were with Imam al-Jawad (PBUH). The discussion turned to Sufyani and the narrations that his uprising would be definite. I said to the Imam: ‘Does God allow badaʾ even in the definite signs?’ He replied: ‘Yes.’ I said: ‘Then we fear that badaʾ may also apply to the reappearance of the Qaʾim!’ He said: ‘The uprising of the Qaʾim (PBUH) is among God’s promises, and God never breaks His promise.’” (6)
In response, it can be said that this narration cannot contradict the abundance of reliable traditions which indicate the certainty and immutability of Sufyani’s uprising. This narration is mentioned only in al-Ghayba by Nuʿmani and is a solitary report, while the narrations confirming the certainty of Sufyani’s emergence are widespread (mustafiḍ) and even close to being mutawatir (mass-transmitted). It is also possible that this narration was issued under special circumstances such as taqiyya (dissimulation). Even al-Nuʿmani himself, after citing this narration in his book, classified the Hadiths regarding Sufyani as mutawatir. (7) Therefore, the theory of badaʾ occurring in the definite signs of the reappearance has very few supporters.
Before examining the name, lineage, and place of Sufyani’s uprising in terms of chain of transmission (isnad) and meaning, we will refer to some objections raised against the very narrations of Sufyani. One of the contemporary writers has raised certain objections regarding the body of narrations about Sufyani and concluded that while the principle of Sufyani is undeniable, the details, events, and characteristics associated with him cannot be proven. (8)
Some believe that by reviewing the chains of transmission and narrators of the signs of reappearance, including that of Sufyani, it becomes clear that almost none of these narrations are authentic in terms of isnad, and therefore they cannot establish a scientific conclusion. (9)
The weakness of the narrations about Sufyani can be answered in two ways:
First, contrary to the assumption of the author who claimed that the narrations about Sufyani are weak, there are at least ten reliable narrations on this subject, found in early Hadith sources such as al-Kafi by al-Kulayni (The Sufficient), Kamal al-Din(Perfection of Religion) by Shaykh al-Saduq, Qurb al-Isnad(Proximity of the Chain) by al-Himyari, and al-Ghayba by al-Nuʿmani. Experts know that ten reliable narrations on one subject is not a small number; indeed, sometimes scholars of Hadith express an opinion on subjects far more important than this one based on only a single reliable narration.
Second, according to the majority of Shiʿa scholars, a narration is authoritative if one attains confidence in its issuance from the MaʿSum (infallible). The way to attain this confidence is not limited to the authenticity of the chain of transmission; rather, the authenticity of the isnad is only one of several ways that may provide certainty about the issuance of a narration. Alongside isnad, there are dozens of other indicators which can substitute for it and allow for the acceptance of a narration. This approach is known as the doctrine of the reliability of khabar mawthuq al-Sudur (“a report deemed trustworthy in issuance”).
Another objection causing doubt about the narrations of Sufyani is the similarity between some narrations and the events associated with individuals throughout history who rose up and were referred to as Sufyanis. (10)
The response is that if someone believes that Sufyani is one of the definite signs of the reappearance, he is not necessarily obliged to accept every single narration on the subject. One may affirm Sufyani as a definite sign of the reappearance, and accept many details reported in reliable narrations, while discarding weak narrations or those fabricated by supporters of historical Sufyanis. However, one cannot use the presence of fabricated or weak reports as an excuse to reject the reliable narrations and thus deny the existence of Sufyani and his features reported in authentic Shiʿa sources.
Another significant objection to the narrations of Sufyani is that they are connected to the conflicts and disputes between “Banu Umayya” and “Banu Abbas” Critics argue that with today’s altered balance of power, how can one still expect an individual from Banu Umayya and a descendant of Abu Sufyan to appear? (11)
The response is as follows: in existence, there are hundreds of examples that may initially appear improbable but nonetheless came to pass. For example, is not the thousand-year life and long occultation of Imam Mahdi(PBUH) something that may seem unlikely at first glance? Similarly, the emergence of a man from the descendants of Banu Umayya may appear unlikely to some, but improbability alone cannot be a reason to dismiss it. Scientifically, it is not correct to deny the principle of the existence of Sufyani by rejecting its secondary aspect (being from Banu Umayya).
Ultimately, while the secondary aspect may be ambiguous, the principle of the existence of Sufyani is established by multiple reliable narrations. For example, at present, some extremist takfiri movements in the Muslim world, under the slogan of reviving the Islamic Caliphate and by misusing end-time narrations, such as ISIS, have taken control of parts of the Islamic lands, seeking to revive the rule of Banu Umayya and Banu ʿAbbas in the region of Sham. Moreover, prominent scholars such as Ayatullah Safi Gulpaygani (12) and Ayatullah MuHammad Sadr (13) have accepted the emergence of Sufyani in the end times due to the abundance of narrations on the subject.
Therefore, to the question of whether the uprising of Sufyani is a definite sign of the reappearance of Imam al-Mahdi, the answer is as follows:
Among the narrations regarding the signs of the reappearance of Imam al-Mahdi, five signs are mentioned in particular and independently. The importance of these signs is evident both in the abundance of narrations and in their distinction as independent signs. Shaykh al-Saduq, in Kamal al-Din (Perfection of Religion), with his chain of transmission, reports from Imam al-Sadiq (PBUH) in a reliable narration:
“Before the uprising of Imam al-Mahdi, there are five definite signs: the Yemani, the Sufyani, the heavenly cry, the killing of the Pure Soul (Nafs Zakiyya), and the swallowing of Baydaʾ.” (14)
Thus, the narrations concerning Sufyani are abundant and, according to the Hadith scholars, have reached the level of tawatur (mass-transmission). (15) In addition, the narrations of the swallowing of the earth of the army sent by Sufyani to Arabia in the land of Baydaʾ between Mecca and Medina are nearly at the level of tawatur as well. (16) So how can one doubt the emergence of Sufyani in the end times and at the threshold of the reappearance of Imam Mahdi(PBUH), when according to Shiʿa and Sunni Hadith scholars, both Sufyani and the swallowing of Baydaʾ are among the mutawatir Islamic narrations?
Therefore, the view of the small group who claim that Sufyani occurred in the past and is not related to the future or a definite sign of the reappearance will inevitably lead to contradiction. For how could Sufyani have occurred in the past, while the swallowing of Baydaʾ and the destruction of the army sent by Sufyani to Arabia are yet to occur in the future, at the time of the reappearance of Imam Mahdi(PBUH)?
Hence, there is no room for dispute regarding the principle of the existence of Sufyani as a definite sign of the reappearance and the swallowing of his army in Hijaz .As noted, this matter is among the mutawatir Islamic narrations accepted by both Shiʿa and Sunni traditions. (17)
In the numerous narrations that speak about Sufyani (18) and the events related to him, in referring to this figure, two terms have been used more often: “Sufyani” and “the son of the liver-eating woman” (19). On the other hand, in some narrations, questions have been asked from the Infallible Imams (Maʿsumin) about the name of Sufyani (20).
In total, narrations have mentioned eight names for Sufyani. Five of them come from non-Infallibles, and only three are stated by the Infallible leaders. Among these three narrations, two are from Sunni sources, and only one narration—which mentions the name of Sufyani as ‘Uthman—appears in Shiʿa hadith sources.
With this description, the weakness of the chain of transmission (isnad) in some of these narrations on the one hand, the lack of confirmation by indications and evidence on the other hand, and their contradictions with each other, cause distrust toward these narrations. Therefore, we cannot decisively judge about the name of Sufyani.
Of course, knowing the name of Sufyani has little practical benefit. ʿAbdullah ibn Abi ManSur narrates: I asked Imam Jaʿfar al-Sadiq (PBUH) about the name of Sufyani. The Imam replied:
Imam al-Sadiq said:
“What do you need the name of Sufyani for? When he conquers the five regions of al-Sham (Greater Syria) including Damascus, Homs, Palestine, Jordan, and Qinnasrin, then await the faraj(Reapearance).” (21)
Some narrations that describe the various dimensions of the crimes of Sufyani, in addition to “Sufyani,” have used different titles to refer to this figure; although, technically, they may not all be considered titles. These terms are as follows:
al-Sufyani, min walad al-shaykh (from the descendants of the old man), ibn SaHib al-waSiyyat (son of the possessor of the testaments), min walad Sakhr (from the descendants of Sakhr), min walad Abi Sufyan (from the descendants of Abu Sufyan), min walad Muʿawiya (from the descendants of Muʿawiya), ibn akilatu al-akbad (the son of the liver-eating woman), Kalb (from the tribe of Banu Kalb), and so on.
Here, al-Shaykh, SaHib al-WaSiyyat, and Sakhr all refer to Abu Sufyan, while ibn akilatu al-akbad (son of the liver-eating woman) and Kalb (from Banu Kalb tribe) refer to Hind the liver-eater, who, after the martyrdom of Hamza, the uncle of the Prophet , Out of the intense hatred she had towards the Prophet of Islam and the Banu Hashim, he tore out his liver and ate it.
In Islamic narrations it is reported that Sufyani, from his father’s side, is related to Banu Umayya, and from his mother’s side to the tribe of Banu Kalb, as Imam ʿAli (PBUH) says:
“…He is from the descendants of Banu Umayya, and his maternal uncles are from the tribe of Kalb…” (22).
Based on this, narrations agree that Sufyani is a descendant of Abu Sufyan. His fame as “Sufyani” itself confirms this matter. But regarding from which son of Abu Sufyan he descends, various reports have been transmitted.
Why did the narrations emphasize his lineage? Perhaps the reason for mentioning the lineage of Sufyani is to direct the Muslims’ attention to this reality: that the method and approach of Sufyani will be the same as that of Abu Sufyan. Just as Abu Sufyan put all his efforts into opposing the Prophet Muhammad (PBUH), Sufyani will also act like Abu Sufyan and Banu Umayya to defeat Imam al-Mahdi (PBUH).
Imam al-Sadiq (PBUH) has said in this regard:
and the family of Abu Sufyan are two households who became enemies for the sake of God. We confirmed God, while they denied Him. Abu Sufyan fought against the Prophet, Muʿawiya fought against ʿAli ibn Abi Talib , and Yazid fought against Husayn ibn ʿAli . And likewise, Sufyani will fight against al-Qaʾim (the Riser, i.e., Imam al-Mahdi).” (23)
Shaykh al-Saduq in the book Kamal al-Din (Perfection of Religion) narrates from Imam al-Sadiq (PBUH):
“If you see Sufyani… he is blond, reddish-white in complexion, and blue-eyed.” (24)
Shaykh al-Saduq narrates this hadith with six intermediaries from Imam al-Sadiq, and the scholars of rijal (biographical evaluation) have declared all of them trustworthy. Of course, in other narrations from both Shiʿa and Sunni sources, additional characteristics of Sufyani have been described. For example, in a narration from Imam ʿAli (PBUH), it is reported:
“The son of Hind, the liver-eater, will rise from Wadi al-Yabis. He is a man of medium height, with a frightening face, a large head, and pock-marked skin. If you see him, you would think he is one-eyed…” (25)
However, in Sunni sources, other physical descriptions are mentioned, such as: rajul ḍakham al-hamah (a man with a large head), bi-ʿaynihi nukta bayaḍ (having a white spot in his eye), daqiq al-saʿidayn wa al-saqayn (thin forearms and legs), Tawil al-ʿunuq (long neck), shadid al-Sufrah bi-athar al-ʿibadah (extremely pale due to much worship), rajul abyaḍ (a white man), jaʿd al-shaʿrah (curly-haired), Hadith al-sinn (youthful), madid al-jism (tall-bodied), daqiq al-wajh (thin-faced), jahuri al-Sawt (loud-voiced), Tawil al-anf (long-nosed), and rabʿah min al-rijal (medium-sized among men).
But these are not traced back to an Infallible Imam; they appear only in Sunni sources and are transmitted by figures such as Kaʿb al-AHbar, who is well-known for fabricating and distorting narrations.
Therefore, regarding the physical features of Sufyani, the only reliable narration is the authentic hadith of Shaykh al-Saduq from Imam al-Sadiq (PBUH), which described him as reddish-white, blond, and blue-eyed.
In narrations, true Islam is negated from Sufyani. Imam al-Baqir (PBUH) says in this regard:
he has never worshipped God, and he has never entered Mecca or Medina… (26)
Indeed, Islamic narrations show that Sufyani will be supported by Westerners (Romans). In the book al-Ghaybah (Occultation) of Shaykh al-Tusi, it is narrated:
Sufyani, while leading a group of people, will come from the lands of Rome (the West), carrying a cross around his neck, like a Christian. (27)
Another sign of Sufyani’s inclination toward the Westerners is that the remnants of his forces, after his defeat and death, will flee toward the Romans and Western countries.
In al-Kafi of Shaykh al-Kulayni, it is narrated from Imam al-Baqir (PBUH):
“When Imam al-Mahdi (PBUH) rises, he will send an army toward al-Sham (Greater Syria) to fight Banu Umayya, and they will flee toward Rome (the Westerners).” (28)
However, regarding the religious tendencies of Sufyani, there is one very certain matter: his deep hostility and severe enmity against the Shiʿa of Imam ʿAli (PBUH), which is reported in reliable narrations. For example, Imam al-Baqir (PBUH) says:
“…The wrath and hatred of Sufyani is directed only at our Shiʿa, and he is greedy only for killing them…” (29)
Without a doubt, the exact and specific year for the emergence of Sufyani cannot be determined; because due to the connection of this event with the reappearance of Imam Mahdi (PBUH), determining a time for it would lead to determining the time of the reappearance of Imam Mahdi (PBUH). However, the time of this occurrence has been briefly mentioned in some aspects.
In a narration from Imam Baqir (PBUH), it is reported:
“Sufyani and the Qaʾim (the Riser, i.e., Imam Mahdi) will both appear in the same year.” (30)
On the other hand, narrations mention that the Imam will reappear on ʿAshura (the 10th of MuHarram) in an odd-numbered year.
In a narration from Imam Baqir (PBUH), it is reported:
“The Qaʾim will reappear in an odd-numbered year ….” (31)
And it is also narrated from Imam Sadiq (PBUH):
“Imam Mahdi (PBUH) will reappear in an odd year which ends with one, three, five, seven, or nine.” (32)
And since the emergence of Sufyani will also be six months before the reappearance of the Imam, we can conclude that Sufyani will rise in the month of Rajab in an even-numbered year.
Regarding the place from which Sufyani will begin his movement, there are several categories of narrations:
1. Narrations that state his uprising will begin from the land of Sham (Greater Syria).
Among them, Shaykh Saduq, in the book Kamal al-Din (Perfection of Religion), narrates from Imam Baqir (PBUH):
“… and Sufyani will rise from the region of Sham ….” (33)
“… The first part of the region of Sham will be destroyed, and at that time, three banners will be in conflict with one another: the AShab, the Abqaʿ, and the Sufyani ….” (34)
2. Narrations that state his movement will begin from Wadi al-Yabis (the arid and barren land).
Among them, Imam Sajjad (PBUH) said:
“… the accursed Sufyani will rise from Wadi al-Yabis ….” (35)
The contents of the narrations can be reconciled. Concerning this, Imam ʿAli (PBUH) said:
“Sufyani … will rise from an area of the city of Damascus; from a land that is called Wadi al-Yabis ….” (36)
At that time, Damascus was the capital of the land of Sham. In the lexicons (maʿajim), Wadi al-Yabis has been referred to as being near Damascus or as a region in Hawran and Darʿa, near Jordan.
Of course, it is important to note that the term “the land of Sham” does not mean only the present-day country of Syria, but Greater Sham was much vaster than modern Syria. As is mentioned in related books, the land of Sham consisted of five regions: Damascus, HimS, Qinnasrin, Palestine, and Jordan. (37)
In Shiʿi and Ahl al-Sunnah hadith sources, the color of Sufyani’s flag is introduced as red. From Amir al-Muʾminin (PBUH), in a long narration, it is reported:
“… Sufyani will emerge with a red flag, and its commander is a man from the tribe of Bani Kalb ….” (38)
And also, in Ahl al-Sunnah sources, in a long narration from Imam ʿAli (PBUH), it is reported:
“… Sufyani will rise on a Friday and then stand upon the pulpit (minbar) of Damascus … and the color of his flag is red ….” (39)
Allamah Majlisi in BiHar al-Anwar (Seas of Lights) narrates:
“… A man from the lineage of Sakhr (the title of Abu Sufyan) will emerge and will transform the black flags into red flags ….” (40)
(Sakhr is the name of Abu Sufyan, the father of Muʿawiyah and founder of the criminal Umayyad dynasty.)
From this narration and the transformation of black flags to the red flag of Sufyani, it is understood that the black flags in the land of Sham will ultimately submit and pledge allegiance to Sufyani.
The total set of actions of Sufyani, from the beginning of his movement until his killing, lasts fifteen months. He will fight for six months, and when he gains control over the five regions of Sham, he will then rule these areas for nine months.
Imam Sadiq (PBUH) has stated in a reliable narration:
“Sufyani is one of the definite and certain signs, and he will emerge in the month of Rajab. From the beginning of his movement until the end of his actions, it will last fifteen months. He spends six months in fighting, and when he conquers the five regions, he rules over them for nine months, and not a single day is added to this period.” (41)
The scope of destruction and devastation by Sufyani’s army includes the entire region from Damascus in Syria to Baghdad in Iraq. In particular, Sufyani will make extra efforts to destroy Kufah as the center of the global government of Imam Mahdi (PBUH) and Madinah, the city of the Prophet (PBUH).
Mufaḍḍal ibn ʿUmar, from the companions of Imam Sadiq (PBUH), reports from him, describing the account of one of Sufyani’s companions to the world:
“… We, the army of Sufyani, devastated the world from Damascus to Baghdad, and also destroyed Kufah and Madinah ….” (42)
Sufyani’s army leaves Madinah intending to fight and kill the Proof of God, Imam Mahdi (PBUH), and to destroy the Kaʿbah and kill the people of the sanctuary, heading towards Makkah. But when they intend to attack the city of Makkah and destroy the Kaʿbah, in the land of Bayḍaʾ (between Makkah and Madinah), Sufyani’s army sinks into the earth.
In those years, security and peace will be removed from Iraq. After being defeated in Iraq and Hijaz, Sufyani returns to Sham and Palestine to engage in his greatest battle with Imam Mahdi, that is, the great conquest of Jerusalem.
In a long narration from Imam Baqir (PBUH), it is reported that after the sinking of Sufyani’s army in the land of Bayḍaʾ, Imam Mahdi (PBUH), after arriving in Kufah, Iraq, marches with his army towards the land of Sham and camps in Marj ʿAḏraʾ, a region in Damascus. Sufyani also withdraws his forces from the region of Sham and Damascus towards Palestine. Another of the greatest end-time battles, the Battle of Tiberias in Palestine, will take place between the armies of Imam Mahdi and Sufyani, who are supported by the Romans and Jews. The victorious army will be that of Imam Mahdi, who will triumphantly enter Jerusalem, and Palestine will be liberated forever.
It should be noted that the course of Sufyani’s movement is entirely similar to the movements of the Umayyads against Imam ʿAli, Imam Hasan, and Imam Husayn. Muʿawiyah operationalized his control over Sham during the time of Amir al-Muʾminin (PBUH), during Imam Hasan’s time, he established control over Iraq, and during Yazid’s cursed time, he dominated Hijaz.
The difference in the course of Sufyani compared to Muʿawiyah lies in the role of Iranians at these two historical periods. In the time of the Umayyads and early Islam, Iranians were at the lowest level of power to prevent interference in regional calculations and allow the Arabs to test themselves. But in the end times, Iranians reach the peak of their historical power and play the most important role in regional equations, contributing to the success and victory of the movement preparing for the Reappearance.
After fifteen months of killing and massacres in the regions of Sham, Iraq, and Hijaz, Sufyani’s ignoble life comes to an end in Palestine.
Shiʿi hadith sources mostly refer to the destruction and annihilation of Sufyani’s army and his killing without specifying the place of his death. However, in Ahl al-Sunnah hadith sources, the place of Sufyani’s killing is mentioned.
In Islamic narrations, on the eve of Sufyani’s uprising, Shiʿah are instructed to emigrate from the region of Sham and Syria to safe areas, particularly to Makkah.
In a narration, Shiʿah are allowed that when Sufyani rises in the month of Rajab, they have until the month of Ramaḍan to delay their migration to safe areas such as Makkah.
Sufyani serves as a punishment for your enemies and is among the signs for you (to understand the proximity of the Reappearance). Despite this rebellious sinner rising, you should not move from your place for one or two months after his emergence. No harm will reach you until he kills a large number of non-Shiʿah. Some companions asked, “When this occurs, what should we do for our families?” The Imam replied:
“Hide your men from him. His hatred and enmity are directed toward our Shiʿah, but there is no fear for the women, God willing. Where should the men flee?” The Imam said: “Shiʿah who wish to escape from Sufyani should go to Madinah, Makkah, or other cities (outside the region of Sham and Iraq). But do not go to Madinah, for the army of the wicked man (Sufyani) will attack there; rather, go to Makkah, for it is the place of your gathering.” (43)
From this narration, it is understood that Sufyani’s attack on the Shiʿah in Sham begins in Ramaḍan, two months after his emergence.
Also, Imam Sadiq (PBUH) in a reliable hadith said:
“When Rajab comes, act in the name of God. If you wish, you may wait until Shaʿban; there is no harm. And if you prefer, you may remain with your family during Ramaḍan, perhaps it is better for you.
Sufyani will serve as a sign for you (of the nearness of the Reappearance).” (44)
In one narration, God Almighty exempts some Shiʿah of Sham from the evil of joining Sufyani.
Imam ʿAli (PBUH) said:
“The people of Sham obey Sufyani except for groups of seekers of the path of truth whom God protects from the evil of Sufyani’s uprising and accompaniment ….” (45)
Undoubtedly, according to the Prophet’s statement, the phrase “groups of seekers of the path of truth” in the narration refers to the Shiʿah and followers of Amir al-Muʾminin, ʿAli ibn Abi Talib. Currently, the only Shiʿah in the Sham region are the Shiʿah of Lebanon and Hizb Allah, who, God willing, at the time of Sufyani’s emergence, will be safe from joining and pledging allegiance to Sufyani’s army and the forces of disbelief and Satan.
Footnotes:
1. Humayri, Qurb al-Asnad (Proximity of Chains), p. 374, H 1329.
2. Shaykh Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 650.
3. Surah al-Anʿam, ayah 2.
4. Majlisi, BiHar al-Anwar (Seas of Lights), vol. 52, p. 249.
5. Nuʿmani, al-Ghaybah (The Occultation), p. 416.
6. Nuʿmani, al-Ghaybah (The Occultation), p. 421.
7. Nuʿmani, al-Ghaybah, translation by Fahri, p. 332.
8. MuSTafa Sadiqi, Historical Analysis of the Signs of Reappearance, p. 202.
9. MuSTafa Sadiqi, Historical Analysis of the Signs of Reappearance, p. 202.
10. MuSTafa Sadiqi, Historical Analysis of the Signs of Reappearance, p. 183.
11. MuSTafa Sadiqi, Historical Analysis of the Signs of Reappearance, p. 204.
12. Safi Golpaygani, Muntakhab al-Athar (Selected Works), vol. 3, p. 88.
13. MuHammad Sadr, Tarikh al-Ghaybah al-Kubra (History of the Greater Occultation), p. 519.
14. Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 650.
15. Nuʿmani, al-Ghaybah, p. 282. Safi Golpaygani, Muntakhab al-Athar, vol. 3, p. 88.
16. MuTaqi Hindi, al-Burhan fi ʿAlamat al-Mahdi (The Proof Regarding the Signs of the Mahdi), p. 112.
17. Sadiqi, Historical Analysis of the Signs of Reappearance, p. 204.
18. ʿAli Kurani, Muʿjam AHadith al-Imam Mahdi(PBUH), vol. 3, p. 88.
19. Nuʿmani, al-Ghaybah, p. 424, chapter 18, H 16.
20. Shaykh Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 557.
21. Shaykh Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 251, H 11.
22. Sayyid ibn Tawus, al-Tashrif bil-Manan (Honoring with Blessings), p. 296.
23. ʿAli Kurani, Muʿjam AHadith al-Imam Mahdi(PBUH), vol. 3, p. 467.
24. Shaykh Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 651.
25. Shaykh Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 651.
26. Nuʿmani, al-Ghaybah (The Occultation), p. 306.
27. Shaykh Tusi, al-Ghaybah (The Occultation), p. 463.
28. Kulayni, al-Kafi (The Sufficient), vol. 8, p. 51.
29. Nuʿmani, al-Ghaybah (The Occultation), p. 301.
30. Nuʿmani, al-Ghaybah (The Occultation), p. 267.
31. Nuʿmani, al-Ghaybah (The Occultation), p. 262.
32. Shaykh Mufid, al-Irshad (The Guidance), vol. 2, p. 379.
33. Shaykh Saduq, Kamal al-Din (Perfection of Religion), vol. 1, pp. 327 & 331.
34. Nuʿmani, al-Ghaybah (The Occultation), p. 280. Shaykh Tusi, al-Ghaybah (The Occultation), p. 442.
35. Shaykh Tusi, al-Ghaybah (The Occultation), p. 444.
36. Muqaddasi Shafiʿi, ʿAqd al-Durar fi Akhbar al-Muntaẓar (Necklace of Pearls in the News of the Awaited), p. 108.
37. Muʿjam al-Buldan (Dictionary of Countries), vol. 1, p. 103.
38. Majlisi, BiHar al-Anwar (Seas of Lights), vol. 52, p. 273.
39. Muqaddasi Shafiʿi, ʿAqd al-Durar fi Akhbar al-Muntaẓar (Necklace of Pearls in the News of the Awaited), p. 128.
40. Majlisi, BiHar al-Anwar (Seas of Lights), vol. 51, p. 163.
41. Nuʿmani, al-Ghaybah (The Occultation), p. 300.
42. Majlisi, BiHar al-Anwar (Seas of Lights), vol. 53, p. 10.
43. Nuʿmani, al-Ghaybah (The Occultation), p. 300.
44. Kulayni, al-Kafi (The Sufficient), vol. 8, p. 264.
45. Nuʿmani, al-Ghaybah (The Occultation), p. 305.
