The Twelfth Imam
The Twelfth Imam
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Article ID: 40
Article Date: 2016-08-06
Writer: Mostafa Amiri (http://rajanews.com/node/250156)
The Interval between the Sufyani in Syria and the Uprising of Imam Mahdi from Mecca
In the series of articles on the discussions of Mahdawiyya (the doctrine of belief in the Mahdi), an effort will be made to present, by relying on Islamic narrations and traditions, a complete, coherent, and rational 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 documented and undocumented material regarding the subject of Mahdawiyya, and when judging and analyzing, they will refrain from relying on undocumented material.
In the thirteenth article of the series on the Signs of the Reappearance, we will discuss the interval between the rise of Sufyani in Syria and the uprising of the Imam al-Mahdi from Mecca, as well as the distinction between the Imam’s reappearance, uprising, and emergence.
. Different viewpoints will be reviewed and critiqued. In the course of these discussions, the events in Syria prior to the emergence of the Sufyani will also be mentioned.
Without a doubt, for the emergence of the Sufyani from the region of al-Sham and Syria, no precise and specific year can be determined; because, due to the connection of this event with the reappearance of Imam Mahdi , determining the time for the emergence of the Sufyani from Syria would amount to fixing the time for the reappearance of Imam Mahdi . However, the time of this occurrence has been briefly indicated in certain respects. Among these, it has been stated explicitly that the Sufyani will emerge from the region of al-Sham. The emergence of the Sufyani, from Wadi al-Yabis located on the border between Syria and Jordan in the province of Daraa, will occur in the month of Rajab, and after that, the appearance of the Imam Mahdi will take place in the month of Ramadan.
After gaining the support of the Romans (and in the wording of the narration: “and a cross will be upon his neck”), the Sufyani will begin his movement and emergence from the south of Syria, the province of Dar‘a, and the region of Wadi Yabis ( Hawran) in the southwest of Syria and north of Jordan, which is considered the security belt of the Jews. The region of Dar‘a lies in the far south of Syria, bordered to the north by the province of Damascus, to the south by Jordan, and to the west by the province of Qunay Tira, under Israeli occupation.
In the book al-Ghayba(Occultation) of Shaykh Tusi , it has been narrated that before emerging from Wadi Yabis (the region of Dar‘a in Syria), the Sufyani will first go to Rome (the West), and with the support of the Romans (the Western world), he will enter the region of al-Sham and Syria.
The Sufyani, while holding the leadership of a tribe, will come from the lands of the Romans resembling a Christian, with a cross around his neck. (2)
Then he will resolve to take control over the five regions of al-Sham, and for six months he will fight against his internal opponents in Syria to dominate these areas. After that, he will head towards the region of Qirqisiya near the city of Dayr al-Zur in Syria, because the Turks would have already marched to these regions and occupied parts of eastern Syria. Then, after achieving a relative victory in Syria, he will plan to attack Iraq, Kufa, and Najaf. Simultaneously, he will also send an army towards Arabia, specifically to Mecca and Medina.
Imam al-Baqir has concisely mentioned all the above in a narration, although the details of the emergence of the Sufyani from Syria and his attack on Iraq and Arabia are explained in detail in other narrations and traditions:
“… At that time, three banners (armies) will confront one another: the army of As-hab, the army of al-Abqaʿ, and the army of the Sufyani. At the beginning, the Sufyani will fight al-Abqaʿ, kill him and his followers, and then he will destroy As-hab. Thereafter, all the concern of the Sufyani will be to attack Iraq. His troops will reach Qirqisiya, and there they will engage in battle. In this battle, one hundred thousand tyrants and oppressors will be killed. Then the Sufyani will send an army towards Kufa … And in the meantime, while the Sufyani is attacking Iraq, armies from Khurasan (Iran) will swiftly set out towards Iraq and Kufa to repel the attack of the Sufyani, and among them will be the companions of the Qaʾim and the Imam Mahdi …”(3)
Before the emergence of the Sufyani in an odd-numbered lunar year, however, a series of events must take place in Syria. The opening part of the above narration, transmitted from Imam al-Baqir in the book al-Ghayba of al-Nuʿmani (al-Ghayba [Occultation]), lists the events prior to the emergence of the Sufyani in this order:
“… And an earthquake will occur in the region of Jabiya in Damascus, Syria, and a part of the Umayyad Mosque in Damascus will be destroyed … Then insurgents from the side of the Turks will emerge, and the turmoil and killing of the Romans will ensue. The brothers of the Turks will continue their military presence in al-Jazira of Syria (al-Jazira of Syria refers to the areas adjacent to the Iraqi border, including al- Hasaka, Dayr al-Zur, and al-Raqqa in eastern Syria). And insurgents from the Romans will also deploy their military forces in al-Ramla (Ashdod in occupied Palestine) …” (4)
Accordingly, the sequence of events before the emergence of the Sufyani, as narrated in the book al-Ghayba of al-Nuʿmani (al-Ghayba [Occultation]) from Imam al-Baqir, will be as follows:
1. A village from the villages of al-Sham called Jabiya will be destroyed, and a part of the right side of the mosque of Damascus will collapse.
2. A group of deviants will emerge from the region of the Turks.
3. Thereafter, turmoil and chaos will occur among the Romans (the Westerners).
4. Then the brothers of the Turks will advance until they descend upon al-Jazira.
5. And a group of Roman insurgents will advance until they descend upon al-Ramla (near Palestine).
6. In that year, O Jabir, there will be much discord in every land from the direction of the West.
7. The first land to be ruined will be the land of al-Sham.
8. Then, at that time, people will differ over three banners: the banner of As-hab, the banner of al-Abqaʿ, and the banner of the Sufyani; and the Sufyani will confront al-Abqaʿ.
9. They will fight; the Sufyani will kill him and his followers, and then he will also kill As-hab.
10. Then he will have no concern except to march towards Iraq.
11. His army will pass through Qirqisiya, and there a battle will take place in which one hundred thousand tyrants will be killed.
12. Then the Sufyani will send an army towards Kufa, numbering seventy thousand. They will afflict the people of Kufa with killing, crucifixion, and captivity.
13. Meanwhile, banners from Khurasan will rapidly traverse the stations, and with them will be a number of the companions of the Qaʾim (may Allah hasten his reappearance).
After the Sufyani rises in the month of Rajab of an odd Hijri year, the Yamani and the Khurasani will also rise. Then, on the Friday Night of Qadr in the month of Ramadan of an even year, the heavenly cry will be heard, and the Reappearance of the Imam Mahdi (the end of the Major Occultation) will take place. At that time, direct and special communication with the Imam will only be possible for his trusted confidants and particular deputies such as the Pure Soul (Nafs al-Zakiyya). Then, in the month of Dhu al-Hijjah, the killing of the Pure Soul will occur, and about three months after the Reappearance and the heavenly cry, the incident of Khasf (the swallowing of the Sufyani’s army into the earth) in the desert of Bayda between Mecca and Medina will astonish the entire world. Then, three months and seventeen days after the heavenly cry, the noble event of the Rising (Qiyam and Khuruj) of Imam al-Mahdi will take place on the day of Ashura, a Saturday in the month of Muharram of an odd Hijri year, before the eyes of the whole world.
Of course, there are two bases and two views concerning the Reappearance and the Rising (Khuruj) of Imam al-Mahdi . In this writing, the order of the certain signs of Reappearance has been mentioned according to the second view. However, in reality, the question arises: does a temporal difference truly exist between the Reappearance and the Rising of the Imam Mahdi? This very question is the source of disagreement and the emergence of two viewpoints regarding the interval between the certain signs and the Rising of the Imam Mahdi.
Now, in detail, we will discuss the various opinions about the time and order of the certain signs of Reappearance and the Rising of Imam al-Mahdi, point out the differences in views, and prove that, considering the collection of hadiths, the second view,that there is a temporal difference between the Reappearance and the Rising of the Imam Mahdi is correct.
If we adopt the premise that there is no difference between the Reappearance and the Rising (Qiyam) of Imam al-Mahdi , we conclude that six months before the Reappearance and Rising of the Imam, the Sufyani, the Yamani, and the Khurasani will rise in Rajab as certain signs in two opposing fronts. For the Sufyani, the Yamani, and the Khurasani will rise in the month of Rajab, and the Reappearance and Rising of the Imam Mahdi will also take place in the month of Muharram. Thus, the interval between the rise of the Sufyani and the Reappearance (Rising) of the Imam Mahdi will be six months.
The supporters of this view, who do not distinguish between the Reappearance and the Rising of the Imam, cite hadiths as evidence, including the following:
Imam Ja‘far al-Sadiq said in a reliable narration that the Sufyani will rise in the month of Rajab:
From the collection of the above narrations, it is concluded that the Yamani and the Sufyani will begin their risings in the month of Rajab of the year of the Reappearance. And since the Imam will Reappear and Rise in the month of Muharram, there will be only a six-month gap between the risings of the Sufyani and the Yamani and the Reappearance of the Imam. As mentioned, according to this view, there is no difference between the Reappearance and the Rising of the Imam Mahdi.
However, in reality, it seems this opinion is not correct, and in what follows, the reasons for the incorrectness of this view will be explained.
Leaving aside that it will be proven further on that there is indeed a temporal difference and interval between the Reappearance and the Rising of the Imam Mahdi, the first view faces two fundamental problem, namely:
the strong reason for disproving the first view, which claims the interval between the rising of the Sufyani and the Reappearance of the Imam Mahdi is only six months is that, if we hold to this view, we must then accept that events such as the battle of Qarqisiya and the invasion of Iraq by the Sufyani’s army would occur after the Reappearance of the Imam after Muharram. Whereas it is well-known that these events take place before the Reappearance of the Imam, not after. For the Sufyani will wage war for six months, during which time he will only gain control over the region of Sham (Syria). After six months (after Muharram), he will then take part in the battle of Qarqisiya and subsequently invade Iraq. So, is it logical that the Imam should Reappear six months after the rise of the Sufyani, in the month of Muharram of that same year, while the Sufyani has not yet attacked Iraq and Arabia? While we know that the timing of these events and the actions of the Sufyani, such as taking part in the battle of Qarqisiya and invading Iraq and Arabia, precedes the Reappearance, not follows it. Therefore, we are compelled to adopt the second view (that there is indeed a difference and temporal interval between the Reappearance and the Rising of the Imam Mahdi).
Another very clear reason is that if we adhere to the first viewpoint, we must accept that the incident of the swallowing of the Sufyani’s army in the land of Bayda’ would occur before his domination over the five regions of al-Sham.. Is such a matter logical? For the Sufyani has not yet dispatched a military force to Arabia, let alone that such a force would be swallowed in Bayda between Mecca and Medina. To clarify: according to the explicit text of the hadiths, the Sufyani will first fight for six months until he gains control over the five districts of Sham. Only then will he march toward Iraq and Arabia. And according to the explicit text of the hadiths, everyone knows that the Sufyani will never undertake a military campaign against Iraq and Arabia until he has first resolved the internal affairs of the Sham region.
According to this view, the Imam Mahdi will Reappear in the month of Ramadan, on the Night of Qadr (the 23rd of Ramadan), and then, on the day of Ashura in Muharram, he will publicly announce his Rising (Khuruj) to all the people of the world. Based on this premise, since the Sufyani rises in the month of Rajab, and the Imam will Reappear fifteen months later (the period of the pregnancy of a she-camel) in the month of Ramadan, and then, on the 10th of Ashura in Muharram, will announce his Rising to the whole world. therefore, the interval between the rising of the Sufyani and the Rising (Qiyam) of Imam al-Mahdi will be about 18 months and 17 days (15 months + 3 months and 17 days).
Therefore, first, the Sufyani rises in the month of Rajab of an odd Hijri year. Afterwards, Imam al-Mahdi will Reappear on the Friday Night of Qadr in the month of Ramadan of an even year (meaning the end of the Major Occultation). At that time, direct and special communication with the Imam will only be possible for his trusted confidants and particular deputies such as the Pure Soul (Nafs al-Zakiyya). Finally, on the Saturday of Ashura in the month of Muharram of an odd Hijri year, the public Rising and Khuruj of Imam al-Mahdi before the eyes of the whole world will occur.
Of course, the Reappearance of the Imam in the month of Ramadan, after the heavenly cry, does not mean ordinary, general manifestation for everyone. Rather, the Imam’s life during the interval between the Reappearance and the Rising will resemble the state during the Minor Occultation. What is commonly referred to among people as the “Reappearance” and public presence of the Imam is, in reality—in the language of hadiths—the Rising of the Imam in Muharram in Mecca, from beside the Ka‘ba.
The supporters of this view, who consider there to be a temporal difference between the Reappearance and the Rising of the Imam, cite numerous narrations as evidence:
In a narration from Imam al-Sadiq, it is related that the Imam will Reappear after the heavenly cry in the month of Ramadan and will rise publicly on Ashura:
The Qa’im will be called by his name on the 23rd night of Ramadan, and he will rise on the day of Ashura. (8)
In another narration from Imam al-Rida, the meaning of the above hadith is repeated. (9)
Also, from Imam al-Sadiq in the book al-Ghaybah(The Occultation) of al-Nu‘mani, a similar narration is reported:
… The Qa’im (Imam Mahdi ) will rise on the day of Ashura, which is the day of the martyrdom of Sayyid al-Shuhada. (10)
In al-Irshad( The Book of Guidance) by Shaykh al-Mufid, from Imam al-Sadiq, this subject is transmitted with more detail:
… The Qa’im (Imam al-Mahdi, ) will rise on the day of Ashura, which is the day of the martyrdom of Sayyid al-Shuhada . It is as if I see him on that Saturday when Ashura occurs, standing between the Rukn and the Maqam… . (11)
And in al-Ghaybah by Shaykh al-Tusi , the same meaning is narrated from Imam al-Baqir. (12)
Also, in Kamal al-Din(Perfection of Religion) by Shaykh al-Saduq, from Imam al-Sadiq, the day of Ashura is introduced as the day of the Rising and Khuruj:
The Qa’im will rise and come forth on a Saturday coinciding with the day of Ashura, the day of the martyrdom of Imam Husayn. (13)
Furthermore, in al-Tashrif bil-Manan(Honor through Blessings) by Ibn Tawus, transmitted from Sunni sources, the meaning of the above narrations is affirmed by Imam ‘Ali:
When the Gabriel calls out from the sky that the truth is with Muhammad and the family of Muhammad, at that moment, Imam al-Mahdi will Reappear… . (14)
In a narration from Abu Basir, transmitted from Imam Ja‘far al-Sadiq , it is also related:
… When the heavenly cry is heard, the Qa’im will Reappear, and that will be the voice of Gabriel the Trustworthy. (15)
The above view is based on the theories of the esteemed scholar Allamah Jalal al-Din ‘Ali al-Saghir, a researcher and expert in future studies and Mahdism, which are derived from his highly valuable book Alamat al-Zuhur, Bahth Fiqh fi al-Dalalah (Signs of Reappearance, A Jurisprudential Study in Indication).
the content of the above-mentioned matters is fully confirmed according to the hadith of the “noble Tawqi‘ to the last deputy of the Imam during the Minor Occultation.” For according to the last noble Tawqi‘ of the Imam Mahdi to his fourth deputy, ‘Ali ibn Muhammad al-Samari, the era of the Major Occultation will end after the emergence of al-Sufyani and the heavenly cry. Shaykh al-Tusi, in the book al-Ghaybah narrates as follows:
“… Whoever, before the emergence of al-Sufyani and the heavenly cry, claims a special connection and deputyship, is a liar, fabricator, and slanderer … .”(16)
According to the above hadith and other related narrations that will be mentioned later, after the emergence of al-Sufyani in Rajab and the heavenly cry in the month of Ramadan, the era of the Major Occultation will end, and the possibility of vision, connection, and special deputyship with the Imam Mahdi will become possible. However, this will not be for all people; rather, in a situation similar to the Minor Occultation, only the trusted ones and the special deputies of the Imam Mahdi, such as al-Nafs al-Zakiyyah(The pure soul) (who will be the bearer of the official letter of the Imam Mahdi to the world after the advent), will be able to have this vision and special connection. Of course, this time interval between the advent in Ramadan and the public rising of the Imam Mahdi in Muharram before the whole world from beside the Ka‘bah will not be long, and it will not exceed about four months.
Therefore, after the heavenly cry and in the interval between the advent in Ramadan and the rising in Muharram, the Imam Mahdi will have some semi-public activity.
In a hadith from Imam al-Sajjad, this subject is mentioned:
“… When al-Sufyani rises in the month of Rajab, the Imam al-Mahdi will remain hidden, and then in the month of Muharram, he will rise and lead the uprising.” (17)
And from Imam al-Baqir, within a reliable narration, it is reported:
“… And al-Sufyani will send an army towards Medina, and the Imam al-Mahdi will take refuge from Medina to Mecca … The commander of the army of al-Sufyani will be informed that the Imam has gone to Mecca, so he will send the army after him, but they will not be able to seize him until the Imam, like Moses, enters Mecca worried and anxious … .” (18)
This narration clearly shows that in the interval between advent and rising, the Imam Mahdi will have activities. However, the advent of the Imam Mahdi in the month of Ramadan and after the heavenly cry is not to be understood as an ordinary and general appearance for everyone; rather, the life of the Imam Mahdi in the interval between his advent in Ramadan and his public rising in Muharram will be in a situation similar to the period of the Minor Occultation, wherein only the trusted and special companions of the Imam Mahdi, such as al-Nafs al-Zakiyyah and others, will be in contact with him.
For this reason, according to the narrations, the army of al-Sufyani will become aware and, with the intention of reaching the Imam Mahdi, will be dispatched towards Medina and the Arabian Peninsula, while Muharram has not yet arrived and the Imam has not yet risen from Mecca.
Therefore, the collection of the aforementioned narrations indicates that after the heavenly cry in Ramadan, the Imam Mahdi will have limited and semi-public activities, and it is precisely because of this that the army of al-Sufyani, after being informed of his location and semi-public activities, is dispatched to Medina with the intention of reaching the Imam Mahdi and ending the rule of truth.
Naturally, in this approximately four-month period between the advent and the rising of the Imam Mahdi, the Shi‘a will be in connection with him through individuals such as al-Yamani and al-Nafs al-Zakiyyah and others, as ambassadors of the Imam Mahdi. (19) The proof for this matter in the narrations is the explicit mention of the activities and mission of the companions of the Imam, such as al-Nafs al-Zakiyyah, before the rising of the Imam Mahdi in Muharram, who convey the message of the Imam Mahdi to the world and to the Shi‘a. Among them is a hadith that explicitly mentions the conveyance of the message by al-Nafs al-Zakiyyah as the special ambassador of the Imam Mahdi in the month of Dhu al-Hijjah and his martyrdom when reciting the message of the Imam Mahdi in Mecca beside the House of God, the Ka‘bah:
“… The Imam al-Mahdi summons a man from among his companions and says: Go to the people of Mecca and say to them: ‘O people of Mecca! I am the messenger of so-and-so, and his message is this: We are the family of mercy and the dwelling place of prophethood and the caliphate …’ When the words of this young man are finished, they will rush upon him and slaughter him between the Rukn and the Maqam; and he is none other than al-Nafs al-Zakiyyah … .” (20)
Therefore, it can be deduced from this group of narrations that after the heavenly cry and the emergence of al-Sufyani, the Imam Mahdi, like during the Minor Occultation, will have special deputies and ambassadors who will convey the message of the Imam al-Mahdi to the world. (21) Thereafter, after the advent, and approximately three and a half months later (3 months and 17 days), the rising of the Imam Mahdi will take place on a Saturday, the tenth of Muharram (the Day of ‘Ashura).
In any case, according to the second opinion, between the emergence of al-Sufyani in Rajab and the advent of the Imam al-Mahdi in Ramadan, there will be an interval of 15 months (22), and between the emergence of al-Sufyani in Rajab and the rising of the Imam Mahdi in Muharram, there will be 18 months and 17 days. Because, as has been proven, there is a temporal difference between the advent of the Imam and the rising (khuruj) of the Imam al-Mahdi. That is, the advent of the Imam al-Mahdi will take place on Friday, the 23rd of Ramadan, and after 3 months and 17 days, his rising (uprising) will publicly occur on Saturday, the Day of ‘Ashura, the 10th of Muharram.
The difference of opinion regarding the interval between the emergence of al-Sufyani and the advent, in reality, goes back to the lack of attention to the distinction between the advent and the rising of the Imam Mahdi. Because some researchers have not taken into account the temporal difference between the advent and the rising of the Imam Mahdi, and this very neglect has led to mistakes in calculating the timing of the signs of the advent.
The difference of opinion on this subject has led to the raising of questions and ambiguities, around which some have expressed supportive and others opposing views.
Among these questions: Will the Imam Mahdi have two advents?; Is the minor advent an actual doctrinal belief?; And does the minor advent have a hadith-based origin? Whereas, all these questions go back to the main question: "Is there a difference between the appearance, the uprising, and the outgoing movement of Imam Mahdi?"
Therefore, it is appropriate to explain the difference between the appearance and the uprising of Imam Mahdi, and also to answer related questions.
Although in many narrations, these terms (appearance, uprising, and emergence) are used interchangeably, a careful examination of certain hadiths reveals subtle differences.
In the study of Mahdism, there is a distinction between the appearance and the uprising of Imam Mahdi. However, in general language, these terms are often used loosely, which has been exploited by false claimants of Mahdism, such as Ahmad al-Hasan al-Basri, who claimed to be the Yamani.
To clarify, after the heavenly cry (Sahiha) and the divine call on Friday night, the 23rd of Ramadan, Imam Mahdi will appear. Then, after approximately 3 months and 17 days, on Saturday, the 10th of Muharram (Ashura) in Mecca, between the Rukn and the Maqam (Rukn Yamani and Maqam of Ishmael), he will rise and declare his uprising, raising his banner to begin establishing the global rule of justice.
Imam al-‘Asr, after the heavenly call in the month of Ramadan, will manifest (zuhur). And on the day of Ashura in the month of Muharram, he will publicly rise and carry out the uprising (qiyam).
In a narration from Imam al-Sadiq, it has been transmitted as follows:
The Qa’im will be called by his name on the night of the 23rd of Ramadan, and on the day of Ashura he will rise (23).
And in another narration from Imam al-Rida, the same content of the above hadith has been repeated (24).
Therefore, between the manifestation (zuhur) in Ramadan (23rd of Ramadan) and the uprising (qiyam) of Imam al-‘Asr in Muharram (10th of Muharram), there is a time gap of about three and a half months. In the “qiyam” of the Imam, alongside the Ka‘bah, 313 of his companions will be with him. But after the uprising and the declaration of the beginning of the “khuruj” for establishing the universal government, he will wait until the number of companions and the second circle of supporters reaches 10,000. Then he will begin his “khuruj” from Mecca to conquer the world.
Therefore, “zuhur” occurs in Ramadan with the heavenly cry, “qiyam” begins in Muharram on the day of Ashura beside the Ka‘bah together with 313 of the special companions, and “khuruj” takes place when the Imam moves from Mecca toward Medina and Kufa after 10,000 supporters have gathered.
Ultimately, what title should be given to the approximate four-month interval between the zuhur and the qiyam of Imam al-‘Asr? Although “minor manifestation” (zuhur asghar) has not been explicitly mentioned in the narrations, and this expression has been misused, nevertheless, it is an abstract term applied to the interval between the zuhur of Imam al-‘Asr after the heavenly call in Ramadan and the qiyam and khuruj of Imam al-‘Asr in Muharram beside the Ka‘bah. And indeed, there are many abstract terms in the sciences of jurisprudence and usul that are used, while they do not explicitly exist in the body of fiqhi traditions. Therefore, Imam al-‘Asr, as an expression, will have two zuhur: (the zuhur in Ramadan after the heavenly call, and the qiyam in Muharram from Mecca). The term zuhur asghar, or minor zuhur, in common usage is based on a doctrinal viewpoint which has a hadith origin, and it is applied only to that approximate four-month interval between the zuhur and the qiyam of Imam al-‘Asr, and nothing else. What is called in common speech as the zuhur and public presence of Imam al-‘Asr is in reality, in the wording of the hadiths, the qiyam of Imam al-‘Asr in Muharram in Mecca beside the Ka‘bah.
Of course, any claim about the arrival of a “minor zuhur” during the period of occultation is incorrect and has no authenticity or hadith origin. Rather, this expression applies only to the four-month interval between the zuhur and the qiyam of Imam al-‘Asr in the year of his appearance, and not to the years before that.
According to the aforementioned points, the second view is correct. In addition to the hadiths already mentioned, the second view, which holds that there is a temporal difference between the zuhur and the qiyam of Imam al-‘Asr, is also based on other authentic narrations. Among them:
It is mentioned in the narrations that Imam al-‘Asr will rise (khuruj) on Ashura in Muharram of an odd-numbered year.
In a narration from Imam al-Baqir (peace be upon him), it is transmitted:
The Qa’im will appear (zuhur) in an odd-numbered year … (25)
And also from Imam al-Sadiq (peace be upon him), it is transmitted:
Imam Mahdi (peace be upon him) will appear (zuhur) in an odd-numbered year, which ends with one, three, five, seven, or nine (26).
Furthermore, according to a narration from Imam al-Sadiq (peace be upon him), on Saturday, the 10th of Muharram (Ashura), of an odd-numbered year, he will rise (qiyam):
… The Qa’im (Imam al-Mahdi, peace be upon him) will rise on the day of Ashura, which is the day of the martyrdom of Sayyid al-Shuhada (peace be upon him). It is as if I see him on that Saturday when Ashura occurs, standing between the Rukn and Maqam … (27)
Final Point: The Timing of Appearance and Uprising of Imam Mahdi
According to the second and correct view—which recognizes a temporal difference between the appearance and the uprising of Imam Mahdi—he will appear on Friday night, the 23rd of Ramadan, as explicitly stated in the noble Tawqee‘ (decree). This appearance marks the end of the Major Occultation, but it will not be visible to the general public. A situation similar to the Minor Occultation may occur, where only the trusted and special companions of Imam Mahdi, such as Nafs Zakiyyah (who holds a special deputation and carries the official letter of Imam Mahdi to the world), will be in contact with him.
On Saturday, the 10th of Muharram, from the vicinity of the Kaaba, Imam Mahdi will rise and declare his uprising, introducing himself to the entire world.
According to the correct view, there is a 15-month gap (the gestation period of the she-camel) between the emergence of Sufyani in Rajab and the appearance of Imam Mahdi in Ramadan. Between the emergence of Sufyani in Rajab and the uprising of Imam Mahdi in Muharram, the gap is 18 months and 17 days (15 months + 3 months and 17 days). As demonstrated, there is a temporal difference between the appearance and the uprising of Imam Mahdi.
Imam Mahdi appears on Friday night, the 23rd of Ramadan in a leap year.
After 3 months and 17 days, on Saturday, Ashura, the 10th of Muharram in a common year, his uprising and public emergence will take place for all the world.
In other words:
First, Sufyani emerges in a leap year.
Then, Imam Mahdi appears in Ramadan of a common year.
Finally, the uprising of Imam Mahdi occurs in Muharram of a leap year, becoming
Footnote
1 - Jalal al-Din Ali al-Saghir, Alamat al-Zuhur: Bahth fi Fiqh al-Dalala (Signs of the Appearance: Study in Jurisprudential Implications), p. 250.
2 - Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 463.
3 - Nu‘mani, Al-Ghaybah (The Occultation), p. 256.
4 - Nu‘mani, Al-Ghaybah (The Occultation), p. 256.
5 - Nu‘mani, Al-Ghaybah (The Occultation), p. 300; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 249.
6 - Nu‘mani, Al-Ghaybah (The Occultation), p. 267; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 240.
7 - Nu‘mani, Al-Ghaybah (The Occultation), p. 253; Shaykh al-Mufid, Al-Irshad (The Guidance), vol. 2, p. 375; Shaykh al-Tusi, Al-Ghaybah(The Occultation), p. 446; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 210.
8 - Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 452; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 290.
9 - Rawandi, Al-Khara’ij wa al-Jara’ih (The Extracts and Critiques), vol. 3, p. 1166; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 230.
10 - Nu‘mani, Al-Ghaybah (The Occultation), p. 282; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 297.
11 - Shaykh al-Mufid, Al-Irshad (The Guidance), vol. 2, p. 379.
12 - Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 453; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 290.
13 - Shaykh al-Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 653; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 285.
14 - Ibn Tawus, Al-Tashrif bil-Manan (The Dignification by Favours), p. 129.
15 - Nu‘mani, Al-Ghaybah (The Occultation), p. 290; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 119.
16 - Shaykh al-Saduq, Kamal al-Din (Perfection of Religion), vol. 2, p. 516; Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 395; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 151.
17 - Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 444; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 213.
18 - Nu‘mani, Al-Ghaybah (The Occultation), p. 280; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 238.
19 - Kurrani, Al-Yamaniyun Qadimun (The Yemenites Are Coming), p. 127.
20 - Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 307.
21 - Ref: Shabestan News Agency, news ID: 459040; and Jalal al-Din Ali al-Saghir website, Question 88.
22 - Jalal al-Din Ali al-Saghir, Fiqh ‘Alamat al-Zuhur (Jurisprudence of the Signs of the Appearance).
23 - Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 452; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 290.
24 - Rawandi, Al-Khara’ij wa al-Jara’ih (The Extracts and Critiques), vol. 3, p. 1166; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p.230.
25 - Nu‘mani, Al-Ghaybah (The Occultation), p. 262; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 235.
26 - Shaykh al-Tusi, Al-Ghaybah (The Occultation), p. 453; Majlisi, Bihar al-Anwar (Seas of Lights), vol. 52, p. 291.
27 - Shaykh al-Mufid, Al-Irshad (The Guidance), vol. 2, p. 379.
