The Twelfth Imam
The Twelfth Imam
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Article ID: 38
Article Date: 2016-06-17
Writer: Mostafa Amiri (http://rajanews.com/node/243890)
The Joint Military Pact between Sufyani and the Westerners / Religion, Sect, and Inclination of the Enemy of Imam al-Mahdi (Peace be upon him)
In the series of articles on Mahdism, efforts will be made, relying on Islamic narrations and hadiths, to present 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 authentic materials regarding Mahdism from unauthentic ones, and in the position of judgment and analysis, they will avoid relying on unauthentic materials.
In the fifth article, the jurisprudential obligation of knowing the definite signs of the reappearance was mentioned. In the sixth article, it was answered whether in the signs of the reappearance, and especially in the definite signs of the reappearance such as Yamani, Sufyani, and so on, the possibility of badaʾ (alteration), change, and even non-occurrence is discussed or not. And in the seventh article, the great importance of the uprising of Sufyani as the greatest enemy of the Imam of the Age and the first definite sign of the reappearance, with which all the definite signs of the reappearance are somehow connected, was discussed, and it was pointed out that one of the most fundamental objectives of Sufyani’s uprising is the attack on Shi‘a-inhabited regions, the massacre of the Shi‘a, and the assault on the sacred Shi‘a centers in Iraq.
The impact of this great event on the entity of Shi‘ism and the threat posed by Sufyani against the Shi‘a of the world makes it necessary to examine the dimensions of this matter and to be aware of its various aspects. And in the eighth article, we introduced the first definite sign of the reappearance, Sufyani, and the wide dimensions of this event and its relation to the incidents in Syria and the region of al-Sham in the end times.
And in the ninth article, it was answered whether Sufyani is a symbol or a reality. In other words, can Sufyani be viewed as a symbol of the dominant ideology and the anti-Shi‘a current? Or, while in the Islamic world he is considered an anti-Shi‘a ideology, it is by no means unlikely that the leader of this current is an individual and from the family of Abu Sufyan. In the tenth article, the personal, physical, and individual attributes of the greatest enemy of the Imam of the Age were explained.
Now, we will discuss the religion, sect, and inclination of Sufyani toward the Western world, and the joint military pact of Sufyani with Western civilization. From the narrations, it is understood that after the destructive civil wars in the land of al-Sham and the region of Syria, and after defeating his internal rivals, Sufyani will emerge as the uncontested ruler of Syria at the time of the reappearance, being the greatest obstacle against the Imam of the Age in the path of liberating Jerusalem and Palestine, and that he will enjoy military support and backing from the Western world.
In the narrations, the reality of Islam and being a Muslim has been negated from Sufyani. Imam al-Baqir (PBUH) also says in this regard:
“Sufyani … he has never worshipped God and has never entered Mecca or Medina …”(1)
Sufyani is a Muslim only outwardly. Supporting this point is the narration mentioned in the book Ihqaq al-Haqq (Establishing the Truth):
“… In the valley of Yabis, a small group will come to Sufyani and say to him: It is not befitting for you to be the cause of the annihilation of Islam. Do you not see the humiliation of the people and the seditions that have encompassed them? Are you not from Quraysh …” (2)
As for the inclinations of Sufyani, Islamic narrations indicate that Sufyani is supported by the Romans (the Westerners).
In the book al-Ghayba (The Occultation) of Shaykh al-Tusi, it has been narrated that before Sufyani comes out from the valley of Yabis (the region of Daraa in Syria), he first goes to Rome (the West), and with the support of the Romans (the Western world), he will enter the region of al-Sham and Syria.
Sufyani, while leading a tribe, comes from the land of Rome like a Christian person, with a cross around his neck. (3)
And his goal, in addition to gaining dominance over the region of al-Sham and prevailing over Abqa‘ and As’hab (his internal rivals in the Syrian region, these being code names), is to prevent and obstruct the penetration of the Khorasani Iranian forces who prepare the ground for the reappearance on the path of liberating Jerusalem. In the book Kifayat al-Muhtadi (The Sufficiency of the Guided One), it has been narrated:
“… He goes to Rome to destroy the Khorasani government (the Iranians), and like a Christian person with a cross around his neck, he returns from there.” (4)
‘Allamah Majlisi in the book Bihar al-Anwar (Seas of Lights), quoting from al-Ghayba of Shaykh al-Tusi, has mentioned instead of the word muntasiran (victorious), the word mutanasiran (having become Christian). The text of al-Ghayba of Shaykh al-Tusi in Bihar al-Anwar of ‘Allamah Majlisi is as follows:
“Sufyani, while leading a tribe, and having converted to Christianity, comes from the land of Rome with a cross around his neck.” (5)
Perhaps the meaning of having a cross around his neck is his connection with the Crusaders (Romans) and his commitment to them, and it is also possible that, like his ancestor Mu‘awiya, he literally carried a cross around his neck. For it has been reported in history that Mu‘awiya died while having a cross around his neck.
In addition to the previous points, other narrations have also been mentioned which indicate the alliance and support of the Westerners for Sufyani. For in one narration it is mentioned that after the khasf (the swallowing of the earth) of Bayda’ and the defeat in Iraq, Sufyani takes refuge from Damascus to the region of Ramla in Palestine.
“… Then Imam al-Mahdi (PBUH) with his companions will come to Marj ‘Adhra’ in Damascus while many people have joined him, and Sufyani (after retreating from Iraq) settles in the region of Ramla in Palestine until finally, between the two armies, a confrontation takes place, and that day is the day of substitution and transformations …” (6)
Of course, before these events, the Roman (Western) allies of Sufyani, at the time of the reappearance, will have deployed military forces in the region of Ramla in Palestine.
“… And the Romans (Westerners) also entered Ramla of Palestine …” (7)
“… And the Romans (Westerners) entered Palestine …” (8)
It is clear that Sufyani enters the battle with Imam al-Mahdi (PBUH) as the front line of defense for the Jews and the Romans. Because narrations have spoken of the defeat of the Jews which will take place with the defeat of Sufyani.
‘Allamah Majlisi in the book Bihar al-Anwar (Seas of Lights) quotes from the book Tafsir of Qummi (Exegesis of Qummi):
“… If you return, we will also return (9) — meaning, if you Jews return with Sufyani, we will also return with al-Qa’im from the progeny of Muhammad.” (10)
Another sign of Sufyani’s inclination toward the Westerners is that the remnants of Sufyani’s forces, after his defeat and death, flee toward the West. In the book al-Kafi (The Sufficient) of Shaykh al-Kulayni, it has been narrated from Imam al-Baqir (PBUH):
“When Imam al-Mahdi (PBUH) rises, he will send an army toward al-Sham to fight Banu Umayyah, and they will flee toward Rome (the Westerners).” (11)
And also, ‘Allamah Majlisi, in the book Bihar al-Anwar, narrates:
“… And Sufyani will be captured … then a group will be sent toward the Westerners saying: Deliver the remnants of the forces of Banu Umayyah and Sufyani …” (12)
However, regarding Sufyani, there is a very definite matter, and that is his severe enmity and bigotry against the Shi‘a of Imam ‘Ali (PBUH), which has been reported in authentic narrations. Among them, in a narration from Imam al-Baqir (PBUH), it is reported:
“… The anger and hatred of Sufyani is directed only at our Shi‘a, and he is eager only for their killing …” (13)
And also, in another narration from Imam al-Baqir (PBUH), it is mentioned:
“… Sufyani and his army, all their concern is the killing of the Shi‘a of the family of Muhammad. So they send an army to Kufa, and a group of the Shi‘a become the prey of the sword or are placed upon the gallows …” (14)
And in another narration from Imam al-Baqir (PBUH), the course of Sufyani’s actions and the stages of his advance are described more completely. The Imam clearly points out that all the concern of Sufyani is the attack on Iraq, its occupation, and the killing of the Shi‘a:
“… The first place that will be ruined is al-Sham. At that time, three banners will confront each other: the army of As’hab, Abqa‘, and Sufyani. At first, Sufyani fights Abqa‘, kills him and his followers, and after that destroys As’hab as well. Then all the attention and effort of Sufyani is directed toward the attack on Iraq and its occupation. So his army reaches Qirqisiya … after that, Sufyani sends an army toward Kufa numbering seventy thousand men. They there engage in killing, massacre, and capturing the people …” (15)
Therefore, it has become clear that the religion of Sufyani is Islam, and he has inclinations leaning toward the Romans (Westerners). But as for the sect of Sufyani, whether he is Shi‘a or Sunni, no explicit statement has been mentioned in the narrations.
Islamic narrations indicate that Sufyani is supported by the Romans (Westerners). In the book al-Ghayba (The Occultation) of Shaykh al-Tusi, it has been narrated that before Sufyani comes out from the valley of Yabis (the region of Daraa in Syria), he first goes to Rome (the West), and with the support of the Romans (the Western world), he will enter the region of al-Sham and Syria. And his goal, in addition to gaining dominance over the region of al-Sham and prevailing over Abqa‘ and As’hab (his internal rivals in the Syrian region, these being code names), is to prevent and obstruct the penetration of the Khorasani Iranian forces who prepare the ground for the reappearance on the path of liberating Jerusalem. Other narrations have also been mentioned which indicate the alliance and support of the Westerners for Sufyani. After the khasf (the swallowing of the earth) of Bayda’ and the defeat in Iraq, Sufyani takes refuge from Damascus to the region of Ramla in Palestine. Of course, before these events, the Roman (Western) allies of Sufyani, at the time of the reappearance, will have deployed military forces in the region of Ramla in Palestine.
It is clear that Sufyani enters the battle with Imam al-Mahdi (PBUH) as the front line of defense for the Jews and the Romans. Because narrations have spoken of the defeat of the Jews which will take place with the defeat of Sufyani. ‘Allamah Majlisi in the book Bihar al-Anwar (Seas of Lights) quotes from the book Tafsir of Qummi (Exegesis of Qummi):
“… If you return, we will also return meaning, if you Jews return with Sufyani, we will also return with al-Qa’im from the progeny of Muhammad.”
Footnotes:
(1) Nu‘mānī, al-Ghaybah (The Book of Occultation), p. 306.
(2) Shūshtarī, Ihqāq al-Ḥaqq (The Establishment of the Truth), vol. 29, p. 567.
(3) Shaykh Ṭūsī, al-Ghaybah (The Book of Occultation), p. 463.
(4) Mīrlūḥī, Kifāyat al-Muhtadī fī Ma‘rifat al-Mahdī (The Sufficiency of the Guided in Knowing the Mahdi), p. 648.
(5) ‘Allāmah Majlisī, Biḥār al-Anwār (Seas of Lights), vol. 52, p. 354.
(6) Shaykh Mufīd, al-Ikhtiṣāṣ (The Book of Exclusivity), p. 256.
(7) Shaykh Mufīd, al-Ikhtiṣāṣ (The Book of Exclusivity), p. 256.
(8) Shaykh Ṭūsī, al-Ghaybah (The Book of Occultation), p. 463.
(9) Qur’an, Sūrat al-Isrā’, verse 8.
(10) ‘Allāmah Majlisī, Biḥār al-Anwār (Seas of Lights), vol. 51, p. 46.
(11) Kulaynī, al-Kāfī (The Sufficient Book), vol. 8, p. 51.
(12) ‘Allāmah Majlisī, Biḥār al-Anwār (Seas of Lights), vol. 52, p. 344.
(13) Nu‘mānī, al-Ghaybah (The Book of Occultation), p. 301.
(14) ‘Allāmah Majlisī, Biḥār al-Anwār (Seas of Lights), vol. 52, p. 222.
(15) Nu‘mānī, al-Ghaybah (The Book of Occultation), p. 280.
