Article ID: 37

Article Date: 2016-06-05

Writer: Mostafa Amiri (http://rajanews.com/node/243890)

The Signs of the Reappearance(10)

Syria: The Geographical Location of the Gathering of the Enemies of Ahl al-Bayt in the Era of Reappearance / Imam Ali’s (peace be upon him) Prediction about the Lineage of Sufyani

In this series of articles on Mahdism, efforts will be made to provide, by relying on Islamic narrations and traditions, a complete, coherent, and reasonable picture of the definite signs of the Reappearance and the related events. The least result of this effort is that researchers will be able to distinguish between authentic and unauthentic materials in the discussions of Mahdism, and in the position of judgment and analysis, they will avoid citing unauthentic reports.
In the first article, the jurisprudential obligation of recognizing the definite signs of the Reappearance was mentioned. And in the second article, the question was answered whether in the signs of the Reappearance, and especially in the definite signs of the Reappearance such as Yamani, Sufyani, etc., there is the possibility of change, or even non-occurrence. And in the third article, the great importance of the uprising of Sufyani, as the greatest enemy of Imam Mahdi and the first definite sign of the Reappearance—such that in a way all the definite signs of the Reappearance are connected to this sign—was discussed, and it was pointed out that one of the fundamental goals of the uprising of Sufyani is the attack on Shi‘a-populated regions, the massacre of Shi‘a, and the assault on the holy Shi‘a centers in Iraq.
The impact of this great event on the existence of Shi‘ism, and the threat that arises from Sufyani towards the Shi‘a worldwide, makes it necessary to examine the dimensions of this affair and to become aware of its various aspects. And in the fourth article, we introduced the first definite sign of the Reappearance, Sufyani, along with the broad dimensions of this event and its connection with the events of Syria in the end of times and the region of al-Sham.
And in the fifth article, the question will be answered whether Sufyani is a symbol or a reality. In other words, can Sufyani be considered as a symbol of the ruling ideology and the anti-Shi‘a movement? Or, while in the Islamic world it is regarded as an anti-Shi‘a ideology, it is by no means unlikely that the leader of this movement is a single person from the family of Abu Sufyan.
Now, after presenting these preliminaries, we will explain the personal traits, physical characteristics, and individual descriptions of the greatest enemy of the Imam of the Age.

Personal Attributes of Sufyani

The Name of Sufyani

In numerous narrations in which Sufyani and the events related to him are mentioned, in reference to this figure, two expressions are mostly used: “Sufyani”—attributed to Abu Sufyan, the head of the Umayyad dynasty—and “the son of the liver-eating woman”, referring to Hind the liver-eater, the wife of Abu Sufyan.
The second expression is without doubt not the real name of the person in question, but rather refers to his lineage. The first expression is not his real name either; because, on the one hand, this word is composed of Sufyan and the ya’ of relation, which refers to his attribution to the family of Abu Sufyan, and an attribution (a term used to indicate relation) cannot be considered the real name of a person. On the other hand, in some narrations, the infallible Imams (peace be upon them) were asked about the name of Sufyani⁽¹⁾, which indicates that “Sufyani” is not his name, but rather that in the language of the narrations, he became well known by this title.
Regarding the name of Sufyani in the narrations, different names have reached us:
‘Uthman ibn ‘Anbasa.
Imam Ali (PBUH) said about this:
“The son of the liver-eating woman will rise from the Yabis (A dry land on the border of Jordan and Syria) … his name is ‘Uthman, the son of ‘Anbasa, and he is from the descendants of Abu Sufyan …”⁽²⁾ And it is well-known that the name of Sufyani is “‘Uthman” and his father’s name is “‘Anbasa,” from the descendants of Mu‘awiya ibn Abu Sufyan.
Of course, in some sources, his father’s name is reported as “‘Uyaynah,” but considering the unity of the transmission chain in the narration, it seems that it has been a scribal error of “‘Anbasa.” Imam Ali (PBUH) said about this:
“The son of the liver-eating woman will rise from the Yabis land … his name is ‘Uthman, the son of ‘Uyaynah …”⁽³⁾
Indeed, in Sunni hadith sources, other names have also been narrated for Sufyani.⁽⁴⁾
Among the narrations that enumerate eight names for Sufyani, five are from non-infallibles(PBUT), and only three are from the Infallible Leaders. Among these three, two narrations are from Sunni sources, and the only narration that mentions the name of Sufyani as “‘Uthman” is found in Shi‘a hadith sources.
With this description, the weak chain of transmission of some of these narrations on the one hand, the lack of their confirmation by supporting evidence and indications on the other hand, and their contradiction with each other, all cause distrust in these narrations. As a result, we cannot make a decisive and conclusive judgment regarding the name of Sufyani.

Is Knowing the Name of Sufyani Beneficial?

Of course, knowing the name of Sufyani does not have much benefit; because he may have many names, and knowing his name will not help in identifying him precisely. What is important and has a significant impact on identifying him are Sufyani's actions and the events related to him, as well as the geographical coordinates of the presence of the forces of evil. For this reason, religious leaders have mostly focused on explaining his actions and the location of the leader of the forces of evil in the time of appearance in the region of Sham and Syria.
Abdullah ibn Abi Mansur said: I asked Imam al-Sadiq (PBUH) about the name of Sufyani. The Imam replied:
“Why do you care about his name? When he conquers the five regions of Sham, including Damascus, Hims, Palestine, Jordan, and Qinnasrin, wait for the deliverance (and Imam Mahdi) …”⁽⁵⁾

The Fitnah of Sham and Syria Will Continue Until the Appearance

It should be noted that before the emergence of Sufyani, the Sham region will be pregnant with many events and insecurity. Many sources refer to the events in Sham in the years before the appearance of Imam Mahdi. The most important of them is the narration of Jabir in the book Al-Ghaybah (The Occultation) by Nu'mani, which quotes Imam Muhammad al-Baqir (PBUH) as saying:
“O Jabir! The Qa’im will not appear until a fitnah spreads over Sham, and the people of Sham seek deliverance, but they find no way.”⁽⁶⁾
Although the sphere and activities of the enemies of the Shia are mostly reported in the Sham region, according to a narration, God Almighty has spared a group of Shia in Sham from the evil of the emergence and association with Sufyani. Imam Ali (PBUH) says:
“… The people of Sham obey Sufyani, except for the seekers of the path of truth whom God protects from the evil of joining Sufyani …”⁽⁷⁾
Undoubtedly, according to the Prophet, the expression "seekers of the path of truth" in the mentioned narration refers to the Shia and followers of Amir al-Mu'minin, Ali ibn Abi Talib, and currently, the only Shia in the Sham region, including Shia of Lebanon, Hezbollah, and Iran, will, God willing, remain safe from joining and pledging allegiance to Sufyani’s army and the forces of disbelief and Satan at the time of his emergence.

The Lineage of Sufyani

The Holy Quran describes the Umayyads as a “cursed tree”(a cursed lineage mentioned in the Qur’an, traditionally interpreted by Shi’a sources as referring to the Umayyad dynasty)⁽⁸⁾, and many hadiths have confirmed that the “cursed tree” refers to the Umayyads⁽⁹⁾. In the narrations on Mahdism, it is also stated that Sufyani is paternally from the Umayyads and maternally from the Bani Kalb tribe. In other words, the last generation of the "cursed tree" will stand against the last divine reserve from the family of Kawsar. As Imam Ali(PBUH) says:
“… He is from the lineage of the Umayyads, and his maternal uncles are from the Kalb tribe …”⁽¹⁰⁾ Sufyani is from the offspring of Hind al-Jigar-khar (the liver-eater) as he is repeatedly referred to in the hadiths as the son of the liver-eater⁽¹¹⁾. It is also emphasized in the narrations that he is from the descendants of Abu Sufyan⁽¹²⁾.

Four Apparent Narrations About Sufyani’s Lineage

1. Sufyani is from Quraish

In Sunni hadith sources, Imam Ali (PBUH) is quoted as saying:
“… In Wadi Yabis, a few go to Sufyani and say to him: You should not cause the destruction of Islam … He says: I am not your commander. They ask: Are you not from Quraish … and he sets out to seize wealth.”⁽¹³⁾
In Shia hadith sources, it is also reported:
“… (Sufyani) is a man from Quraish, who maternally reaches Bani Kalb …”⁽¹⁴⁾

2. Sufyani is from Bani Umayyah

Imam Ali (PBUH) said:
“… One of the companions of Imam Ali, named Ahnaf, asked him: From which tribe is Sufyani? The Imam replied: He is from Bani Umayyah …”⁽¹⁵⁾
Also, in a narration, Zurara reports from Imam Ja'far al-Sadiq (PBUH):
“A caller from the sky announces: So-and-so is your leader, and another caller announces that Ali (PBUH) and his Shia are saved. I asked: Who will fight Imam Mahdi (PBUH) after this? He said: Satan, who leads a man from Bani Umayyah (Sufyani) to call the falsehood.”⁽¹⁶⁾

3. Sufyani is from the descendants of Abu Sufyan

Imam Ali (PBUH) said:
“… The son of the liver-eating woman will emerge from Yabis land… and he is from the descendants of Abu Sufyan …”⁽¹⁷⁾
Sheikh Tusi in Al-Ghaybah (The Occultation) reports from Ammar Yasir, a companion of the Prophet: “… In Sham, three seek the rule: Abqa', As-hab, and a man from the lineage of Abu Sufyan …”⁽¹⁸⁾ Notably, Abu Sufyan had five children: Utbah, Muawiyah, Yazid, Anbasa, and Hanzalah.

4. Sufyani is from the son of the liver-eating woman

Imam Ali (PBUH) and Imam al-Sadiq (PBUH) said:
“The son of the liver-eating woman from Yabis landwill rise …”⁽¹⁹⁾
Although these four narrations seem different in wording, they all point to the same reality, since Abu Sufyan was from Quraish and the Umayyad family, and the liver-eating woman (Hind) was his wife. Therefore, the narrations agree that Sufyani is from the descendants of Abu Sufyan, as also confirmed by his title “Sufyani.”

From Which Son of Abu Sufyan?

There are different reports regarding which son of Abu Sufyan Sufyani descends from, including: Khalid ibn Yazid ibn Abi Sufyan, Utbah ibn Abi Sufyan, Yazid ibn Muawiyah ibn Abi Sufyan, paternally from Abu Sufyan, maternally from Yazid ibn Muawiyah, and from Muawiyah ibn Abi Sufyan.
Imam Ali (PBUH) in a letter to Muawiyah explicitly mentions:
“O Muawiyah … a man from your descendants … and his maternal uncles are from the Kalb tribe …”⁽²⁰⁾ The children of Abu Sufyan are Utbah, Muawiyah, Yazid, Anbasa, and Hanzalah.
The multiplicity of these narrations, on one hand, and their reporting in first-hand hadith sources, on the other hand, gives confidence in their content. Therefore, it can be accepted that Sufyani is from the descendants of Abu Sufyan (Bani Umayyah) and Hind the liver-eater (Bani Kalb). Regarding which son of Abu Sufyan he descends from, different reports exist, but the most famous is from the lineage of Muawiyah.

The Reason for Narrations Emphasizing Sufyani’s Lineage

Why do the narrations pay attention to Sufyani’s lineage? Perhaps the reason for addressing Sufyani’s lineage is to draw the attention of Muslims to the reality that Sufyani’s method is the same as that of Abu Sufyan. Just as Abu Sufyan used all his efforts to oppose the Prophet Muhammad (PBUH and his family), he (Sufyani) will also resort to any means to defeat Imam Mahdi (PBUH). Therefore, the people of the time of appearance should be aware of this reality and avoid cooperating and associating with him.
Imam al-Sadiq (PBUH) said in this regard:
“We and the family of Abu Sufyan are two families who have opposed each other for the sake of God. We confirmed God, and they denied Him. Abu Sufyan fought the Prophet (PBUH), Muawiyah fought Ali ibn Abi Talib (PBUH), Yazid fought Hussein ibn Ali (PBUH). Sufyani will also fight the Qa’im (PBUH).”⁽²¹⁾

Final Note

From what has been mentioned, it can be understood that knowing the name of Sufyani does not have much benefit, because he may have many names, and knowing his name will not help in identifying him precisely. What is important and has a significant effect in identifying him are Sufyani’s actions, the events related to him, and the geographical coordinates of the presence of the forces of evil. For this reason, religious leaders have mostly focused on explaining his actions and the location of the leader of the forces of evil in the time of appearance in the Sham and Syria regions.
Abdullah ibn Abi Mansur said: I asked Imam al-Sadiq (PBUH) about the name of Sufyani. The Imam replied:
“I asked Imam al-Sadiq (PBUH) about the name of Sufyani, and he said: Why do you care about his name? When he conquers the five regions of Sham, including Damascus, Hims, Palestine, Jordan, and Qinnasrin, wait for the deliverance (Imam Mahdi) …”⁽²²⁾
Of course, in a narration, God Almighty has spared a group of Shia in Sham from the evil of joining Sufyani. Imam Ali (PBUH) said:
“… The people of Sham obey Sufyani, except for the seekers of the path of truth whom God protects from the evil of joining Sufyani …”⁽²³⁾
Undoubtedly, according to the Prophet, the expression “seekers of the path of truth” in the mentioned narration refers to the Shia and followers of Amir al-Mu’minin, Ali ibn Abi Talib, and currently, the only Shia in the Sham region, including the Shia of Lebanon and Hezbollah, will, God willing, remain safe from joining and pledging allegiance to Sufyani’s army and the forces of disbelief and Satan at the time of his emergence.

Footnotes

1. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 557.
2. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 557.
3. Tabarsi, Alam al-Wara bi-A'lam al-Huda (The Knowledge of the World through the Guides), p. 457; Harami, Ithbat al-Hudat (Proof of the Guides), Vol. 5, p. 349.
4. Fattalavi, Rayaat al-Huda wa al-Dalal fi Asr al-Zuhur (The Banners of Guidance and Misguidance in the Era of Appearance), p. 155.
5. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 251, Hadith 11.
6. Nu'mani, Al-Ghaybah (The Occultation), p. 279.
7. Nu'mani, Al-Ghaybah (The Occultation), p. 305.
8. Surah Al-Isra, Ayah 60.
9. Harami, Ithbat al-Hudat (Proof of the Guides), Vol. 1, p. 275.
10. Ibn Tawus, Al-Malahim wa al-Fitan (Prophecies and Tribulations), p. 296.
11. Nu'mani, Al-Ghaybah (The Occultation), p. 306; Majlisi, Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 651.
12. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 651.
13. Muqaddasi Shafi'i, ‘Aqd al-Durar (The Necklace of Pearls), p. 127.
14. Kashf al-Ghumma fi Ma’rifat al-A’immah (Unveiling the Sorrow in Knowing the Imams), Vol. 2, p. 978.
15. Ibn Tawus, Al-Malahim wa al-Fitan (Prophecies and Tribulations), p. 296.
16. Nu'mani, Al-Ghaybah (The Occultation), p. 264.
17. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 651.
18. Sheikh Tusi, Al-Ghaybah (The Occultation), p. 463.
19. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, pp. 557 & 651.
20. Majlisi, Bihar al-Anwar (Seas of Lights), Vol. 33, p. 157.
21. Sheikh Saduq, Ma‘ani al-Akhbar (Meanings of the Traditions), p. 346; Majlisi, Bihar al-Anwar (Seas of Lights), Vol. 52, p. 190.
22. Sheikh Saduq, Kamal al-Din (Perfection of Religion), Vol. 2, p. 251, Hadith 11.
23. Nu'mani, Al-Ghaybah (The Occultation), p. 305.

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