The Signs of the Reappearance(5)

In the series of articles on Mahdism, efforts will be made to present a complete, coherent, and reasonable picture of the definite signs of the Reappearance and the events related to the geography of the era of the Reappearance, relying on Islamic narrations and traditions. The minimum outcome of this endeavor is that researchers will be able to distinguish documented materials from undocumented ones in discussions on Mahdism, and refrain from relying on undocumented materials when making judgments and analyses

Introduction to the Definite Signs of the Reappearance

As an introduction, before examining the details and explanations of the narrations concerning the Sufyani which will be discussed in future articles the definite signs of the Reappearance will first be introduced.
In the narrations and hadith sources of Shia, the term “mahtoom” (definite) has been used for “eight” signs of the Reappearance. These are: the Yamani, the Sufyani, the heavenly cry, the killing of the Pure Soul (the pure soul), the swallowing of the army in the desert of Bayda, the appearance of a hand in the sky, the rising of the sun from the west, and the conflict of Banu Fulān (Banu Abbas).
The narrations regarding these definite signs in the Shia hadith sources are as follows:
1. Al-Nu‘mani, in al-Ghaybah, narrates from Imam al-Sadiq (peace be upon him):
“The heavenly cry is definite, the emergence of the Sufyani is definite, the emergence of the Yamani is definite, the martyrdom of the pure soul is definite, and the manifestation of a hand in the sky is definite … .”⁽¹⁾
2. Shaykh al-Saduq, in Kamal al-Din, in another narration, also mentions the event of the swallowing of the army in Bayda (the annihilation of the Sufyani’s army in the Bayda region between Mecca and Medina) as a definite sign. Shaykh al-Saduq narrates from Imam al-Sadiq (peace be upon him) in an authentic hadith:
“Before the rise of al-Qa’im there are five definite signs: the Yamani, the Sufyani, the heavenly cry, the martyrdom of the pure soul, and the swallowing in Bayda.”⁽²⁾
3. Likewise, Shaykh al-Mufid in al-Irshad and Shaykh al-Tusi in al-Ghaybah, quoting from Imam al-Sadiq (peace be upon him), have also considered the rising of the sun from the west as one of the definite signs of the Reappearance. Imam al-Sadiq (peace be upon him) is reported to have said:
“… The emergence of the Sufyani is definite … the heavenly cry is definite … the rising of the sun from the west is definite … .”⁽³⁾
However, some researchers believe that this sign (the rising of the sun from the west) is not among the signs before the Reappearance⁽⁴⁾, but rather that the rising of the sun from the west is among the signs of the Day of Resurrection.⁽⁵⁾
4. Moreover, in al-Ghaybah of Shaykh al-Tusi, the conflict of Banu Fulān is also mentioned as a definite sign. It is narrated from Imam al-Sadiq (peace be upon him):
“… The emergence of the Sufyani is definite, the heavenly cry is definite … the conflict of Banu Fulān is definite, and the martyrdom of the pure soul is definite … .”⁽⁶⁾
In some narrations, the conflict of Banu Fulān has also been referred to as the conflict of Banu Abbas⁽⁷⁾, and due to differences in the manuscript copies, various opinions have been raised on this matter. Some researchers believe in the establishment of the Abbasid government in the end times before the Reappearance⁽⁸⁾, while others believe that the narrations have suffered from scribal error , or if not. is assumed the expression ‘Banu al-‘Abbas’ is indicative and metaphorical, meaning that ‘Banu Fulān’ are those who act in a manner similar to the Abbasids.⁽⁹⁾

The Five Special and Definite Signs of the Reappearance

Among the definite signs of the Reappearance, five have been mentioned in a distinct and independent manner: the Yamani, the Sufyani, the heavenly cry, the killing of the Pure Soul (the pure soul), and the swallowing of the army in Bayda. The significance of these five signs can be understood both from the abundance of narrations concerning them and from the way the Imams (peace be upon them) separated and stated them independently.
Shaykh al-Saduq, in Kamal al-Din, with his chain of transmission, narrates from Imam al-Sadiq (peace be upon him) in an authentic hadith⁽¹⁰⁾:
“Before the rise of al-Qa’im, there are five definite signs: the Yamani, the Sufyani, the heavenly cry, the martyrdom of the pure soul, and the swallowing in Bayda.”⁽¹¹⁾
Likewise, al-Kulayni, in al-Kafi, narrates in an authentic hadith⁽¹²⁾ from Imam al-Sadiq (peace be upon him):
“Before the rise of al-Qa’im, there will be five signs: the heavenly cry, the Sufyani, the swallowing of the (Sufyani’s) army in the land (of Bayda), the martyrdom of the pure soul, and the Yamani.”⁽¹³⁾

A Brief Introduction to the Definite Signs of the Reappearance

These two authentic narrations in al-Kafi of al-Kulayni and Kamal al-Din of al-Saduq, as well as other similar narrations, indicate that the Reappearance of Imam al-Mahdi (peace be upon him) is contingent upon definite signs that must occur.
According to these narrations:
• The heavenly cry proves that Imam al-Mahdi is chosen and sent by Almighty God.
• The emergence of the Sufyani, as the main enemy of the Imam of the Age, points to the war between truth and falsehood.
• The emergence of the Yamani signifies the necessity of the forces and army of the camp of truth, supporting and aiding the Reappearance of Imam al-Mahdi.
• The martyrdom of the pure soul indicates the tyranny of the Nasibi government hostile to Ahl al-Bayt in the land of Hijaz (Arabia).
• And the swallowing of the Sufyani’s army in the land of Bayda (between Mecca and Medina)
demonstrates both the truth of the Prophet’s foretelling and that the global rule of Imam al-Mahdi is the continuation of the rule of the Messenger of Allah and the completion of the mission of the Prophet of Islam.⁽¹⁴⁾

The Meaning of the Definite Signs of the Reappearance

The description of some of the signs of the Reappearance as “definite” originates from hadith. But what does it mean for a sign to be definite? Where does this classification come from? And does it have a hadith-based origin?
The signs of the Reappearance can be classified in several ways, such as ordinary versus miraculous signs, or signs that have already occurred in history versus those that have not yet occurred. One of the most important and well-known classifications of the signs of the Reappearance, derived from Islamic narrations, is the division of the signs into “definite” and “non-definite.” Imam al-Baqir (peace be upon him) said in a narration:
“Some matters are suspended and conditional, and some are definite and unchangeable. And the Sufyani is among the definite signs that will certainly take place.”⁽¹⁵⁾
Therefore, this classification of the signs of the Reappearance into definite and non-definite has a sound basis in narrations and originates from the Ahl al-Bayt, intended to distinguish the definite signs of the Reappearance from the non-definite ones.

The Benefits of Recognizing the Definite Signs of the Reappearance

In our time, many pitfalls are observed in the field of recognizing the signs of the Reappearance in discussions of Mahdism. Unfortunately, extremes of negligence and exaggeration in this subject have led to incorrect approaches:
a) Some Shia pay no attention to the signs of the Reappearance and the narrations about the end times. As a result, they remain occupied with their daily routines without reflecting on surrounding events. Despite performing religious duties, many of them due to a lack of correct understanding of the trials and tests of the end times fall into tribulations, forget the main objectives amid the turmoil, and fail these tests. Their neglectful approach to the signs of the Reappearance prevents them from taking the correct stance.
b) Another group of Shia, unfortunately, take the path of exaggeration. By excessively applying the surrounding events to the signs of the Reappearance, they forcefully and through all sorts of interpretations, match every incident with one of the signs. They even go so far as to specify a time for the Reappearance. This extremist behavior has undesirable consequences: while it may create temporary excitement and hope in the hearts of the Awaiters of the Promised Mahdi (peace be upon him), the inaccuracy of such interpretations and the subsequent non-occurrence of the Reappearance at the predicted times ultimately lead to despair and hopelessness among the followers, inflicting irreparable harm upon the Mahdist community.
c) Those who choose the correct path studying the signs of the Reappearance with reflection, research, and necessary caution preserve their spirit and readiness to prepare for the Reappearance of Imam al-Mahdi, while avoiding the end-time tribulations. They refrain from incorrect applications and thus avoid falling into despair and hopelessness.

The Obligation of Recognizing the Definite Signs of the Reappearance

For this reason, some jurists have deemed learning the signs of the Reappearance obligatory, in order to avoid falling into ruin and misguidance during the era of occultation and to prevent potential harm. Ayatollah Safi Golpaygani, in Muntakhab al-Athar, states:
“Indeed, the collection of events and definite signs of the Reappearance must be studied together. Studying them separately and in isolation, and applying them independently, is a harmful mistake that creates false excitement among the Awaiters of the Imam of the Age and may result in negative consequences. Therefore, according to the instructions of the Imams, one must always consider the Reappearance as near, while avoiding specifying an exact time for it, and also refrain from hastiness and demanding the Reappearance before its appointed time especially before the occurrence of the definite signs of the Reappearance, in particular the heavenly cry, which will take place in the month of Ramadan and will be heard by the entire world.”⁽¹⁶⁾
As has been emphasized in the narrations transmitted from the Ahl al-Bayt:
“… Deny those who specify a time for the Reappearance; those who hasten the matter of the Reappearance will perish; but those who submit (and await the occurrence of the definite signs of the Reappearance) will be saved.”⁽¹⁷⁾
In the upcoming articles, we will introduce the first definite sign of the Reappearance.

Footnotes:

(1) Al-Nu‘mānī, al-Ghaybah, p. 252.
(2) Shaykh al-Saduq, Kamal al-Din, vol. 2, p. 650.
(3) Shaykh al-Mufīd, al-Irshād, vol. 2, p. 371; Shaykh al-Tūsī, al-Ghaybah, p. 435.
(4) Tabrīziyyān, al-‘Adad al-Tanāzuli fī ‘Alāmāt al-Zuhūr al-Mahdī, p. 388.
(5) Āyatī, A Reflection on the Definite Signs of the Reappearance, p. 271.
(6) Shaykh al-Tūsī, al-Ghaybah, p. 435.
(7) Al-Kulaynī, al-Kāfī, vol. 8, p. 310.
(8) Mahdīpūr, A Study on the Definite Signs of the Reappearance, pp. 67–68.
(9) Kurānī, al-Yamāniyyūn Qādimūn, p. 118.
(10) Mahdīpūr, A Study on the Definite Signs of the Reappearance, pp. 21–22.
(11) Shaykh al-Saduq, Kamal al-Din, vol. 2, p. 650; Al-Kulaynī, al-Kāfī, vol. 8, p. 310; Al-Nu‘mānī, al-Ghaybah, p. 252.
(12) Mahdīpūr, A Study on the Definite Signs of the Reappearance, pp. 48–49.
(13) Shaykh al-Saduq, Kamal al-Din, vol. 2, p. 650, Bāb 57, Hadith 7.
(14) Kurānī, al-Yamāniyyūn Qādimūn, pp. 115–116.
(15) Al-Nu‘mānī, al-Ghaybah, p. 416.
(16) Safī Golpāygānī, Muntakhab al-Athar fī al-Imām al-Thānī ‘Ashar, vol. 3, p. 303.
(17) Al-Nu‘mānī, al-Ghaybah, p. 198.

The Twelfth Imam