The Twelfth Imam
The Twelfth Imam
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Article ID: 41
Article Date: 2015-08-27
Writer: Mostafa Amiri (http://rajanews.com/node/252982)
Southern Syria: The Beginning of a Possible Coup against the Syrian Regime in the Era of Reappearance
In the fourteenth article of the series on the Signs of the Reappearance, the golden key to recognizing the Sufyani—the last ruler of Syria—and the support of the tribe of Banu Kalb for him, as well as the place and the beginning of the possible coup of the Sufyani against the ruler of Syria in the year of the Reappearance, from the region of Wadi Yabis and Daraa in southern Syria, will be discussed in detail.
Several questions have been raised about the name of the Sufyani, such as:
· Has the real and actual name of the last ruler of Syria been mentioned in the narrations?
· Is his name ‘Uthman ibn ‘Anbasa? Is this name real, or is it a symbol and allusion to certain truths?
· Does the name ‘Uthman, like the other names of the figures of the Reappearance—such as al-As’hab and al-Abqa‘—symbolize and point to a specific matter?
· Why will the army dispatched by the Sufyani to Arabia and the city of Medina not face a reciprocal military reaction from the rulers of Hijaz?
· Why has no mention been made of the resistance of the rulers of Hijaz against the attack on Arabia? Is it the result of an agreement?
· Is there a special relationship or connection between the last ruler of Syria and the rulers of Arabia in the year of the Reappearance?
In this writing, an attempt has been made to answer these questions and ambiguities.
In many narrations that speak of the Sufyani and the events related to him, two expressions are most often used in reference to this figure: “Sufyani,” attributed to Abu Sufyan, the head of the Umayyad dynasty; and “the son of the liver-eating woman,” which refers to Hind, the liver-eater, the wife of Abu Sufyan. The second expression is undoubtedly not the actual name of the person in question, but rather a reference to his lineage. The first expression is also not the real name of this person, because, on one hand, this term is composed of “Sufyan” and the suffix of attribution “-i,” (a term used to express a relationship) indicating his affiliation with the family of Abu Sufyan, and one cannot consider an attribution as a real name. On the other hand, in some narrations, the Infallible Imams (peace be upon them) were asked about the name of the Sufyani(1), which shows that “Sufyani” is not his real name, but rather a title by which he became known in the narrations.
Different names for the Sufyani have reached us in the narrations:
Imam ‘Ali (Peace be upon him) said regarding this matter:
“The son of the liver-eating woman will rise from the dry land (the border between Jordan and Syria) … his name is ‘Uthman, the son of ‘Anbasa, and he is from the descendants of Abu Sufyan … .”(2)
It is well-known that the name of the Sufyani is “‘Uthman” and his father’s name is “‘Anbasa,” from the descendants of Mu‘awiya ibn Abu Sufyan.
However, in some sources, his father’s name has been mentioned as “‘Uyaynah,” which, given the identical chain of transmission in the narration, seems to be a scribal error for “‘Anbasa.” This is because these books also cite from the Kamal al-Din of Shaykh al-Saduq:
“The son of the liver-eating woman will rise from the dry land … his name is ‘Uthman, the son of ‘Uyaynah … .”(3)
In the hadith sources of Ahl al-Sunnah, other names have also been reported for the Sufyani.(4)
Among the narrations that enumerate “eight names” for the Sufyani, “five names” are reported from non-Infallibles, and therefore cannot be authoritative. Only “three names” are reported from the Infallible leaders, and among these three narrations, two are from Sunni sources. The only narration that mentions the name of the Sufyani as ‘Uthman is found in the Shi‘a hadith sources, in the book Kamal al-Din of Shaykh al-Saduq.
Given this, the weak chains of some of these narrations on the one hand, their lack of corroboration by contextual evidence on the other hand, and their contradictions with one another, lead to a lack of confidence in these narrations. Consequently, we cannot judge decisively and with certainty about the name of the Sufyani.(5) This is because appealing to the hadiths of Ahl al-Sunnah would only be justified if their content were also transmitted in the Shi‘a hadith sources from the Ahl al-Bayt.
As mentioned, the only narration that mentions the name of the Sufyani as ‘Uthman is in the Shi‘a hadith sources, in the book Kamal al-Din of Shaykh al-Saduq. The question arises: Is ‘Uthman his real name, or is this name, like al-Abqa‘ and al-As’hab, which are other names for figures of the era of the Reappearance in the region of Sham and Syria, a symbolic or allusive name? Which pieces of evidence support the view that it is symbolic? And if it is symbolic, what messages does it contain?
What strengthens the view that the name ‘Uthman is symbolic for the Sufyani is that, on the one hand, a narration apparently mentions his name:
“The son of the liver-eating woman will rise from the dry land (the border between Jordan and Syria) … his name is ‘Uthman, the son of ‘Anbasa … .”(6)
On the other hand, in another narration, the name of the Sufyani is explicitly left ambiguous:
“I asked Imam al-Sadiq (PBUH) about the name of the Sufyani, and he replied: What do you have to do with his name? … .”(7)
Now, this doubt and question is strengthened: if ‘Uthman is indeed the real name of the Sufyani, then why did the Infallible Imam, in another narration, not mention his name and instead placed more emphasis on his actions? Is ‘Uthman therefore a symbolic and allusive name?
For this reason, some researchers and specialists in Mahdism regard the mention of the name ‘Uthman for the Sufyani as a metaphor and an allusion to his true characteristics, and they believe that ‘Uthman is not the real name of the Sufyani, but rather an allusive expression. If this is the case, and the basis of the symbolic and allusive nature of the name of the Sufyani is accepted, then what realities does this point to, and what messages does it contain? Thus, one must search for evidence and indications.
It should be noted that the names of both the positive and negative figures in the era of the Reappearance—such as al-Yamani, al-Khurasani, al-Shu‘aybani, al-As’hab, al-Abqa‘, al-Sufyani, Abu al-Hasan al-Umawi, and others—are often symbolic and allusive, indicating truths and realities that must be examined with supporting evidence.
Another important point is that the narrations concerning the Mahdi are like different pieces of a puzzle that must be placed together in order to reach the real and desired conclusion. Hence, while a narration may contain ambiguity and brevity, another narration may provide its interpretation and details. Therefore, related narrations from the same family must be studied together—just as was mentioned in the article The Scientific Methodology of the Jurisprudence of the Signs of the Reappearance.
In early Islam, the name ‘Uthman refers to the third caliph, ‘Uthman ibn ‘Affan. He was of Umayyad lineage and possessed specific characteristics and traits such as: the accumulation of wealth, favoritism of his maternal relatives over his paternal ones, tribalism and preferring the Umayyads over others, worldliness, and love of luxury and ostentation—all of which were among the main features of ‘Uthman in the history of Islam.
Now, based on the principle that the names of the figures of the Reappearance are symbolic, and by applying this rule to the name of the Sufyani—such that his name is also symbolic and not his real name, but rather an allusion to certain attributes and characteristics—it can be concluded that the Sufyani is also a man of Umayyad and Kalbite descent, who will be the third ruler of the region of Sham before the Reappearance, and who will rely upon and emphasize his maternal kinship with the Banu Kalb.
In other words, from the perspective that he traces back to the lineage of Kalb and the Umayyads, he is given the title “Sufyani.” And from the perspective that he will be the third ruler of the region of Sham and Syria, he is called “‘Uthman.” From all that has been mentioned, it is highly probable to say that the Sufyani will be the third and final ruler of Syria from the descendants of ‘Anbasa and from the Kalbite lineage in the region of Sham and Syria in the year of the Reappearance.(8)
Numerous narrational evidences also confirm this matter, indicating that the Banu Kalb, his maternal relatives, will support him at the time of the Sufyani’s uprising:
“A man will rise from the heart of Damascus, who is called the Sufyani, and all of his followers will be from the Kalbite lineage … .”(9)
Another conclusion derived from adopting the “principle of the symbolic usage of the term ‘Uthman” for the Sufyani, the last ruler of Syria, is that there will be a particular connection and affinity between the Sufyani, ruler of Syria, and the ruler of Hijaz at the time of the Reappearance. For in Islamic history, ‘Uthman ibn ‘Anbasa, due to the conflict between the Marwanids and the ruler of Hijaz (‘Abd Allah ibn al-Zubayr), did not accept the rule of the region of Sham and Syria, and instead supported his maternal uncle, ‘Abd Allah ibn al-Zubayr (the ruler of Hijaz). Therefore, by historical analogy, there will also exist a connection and special affinity between ‘Uthman ibn ‘Anbasa and ‘Abd Allah, the ruler of Hijaz, in the era of the Reappearance.
What strongly reinforces and confirms this view is that, in the narrations describing the army sent by the Sufyani to Arabia, there is no mention of any reciprocal military reaction by the government of Banu Fulān in Arabia against the attack of the Sufyani on this land. On the contrary, some narrations indicate that there will even be an agreement between the Sufyani and the Arabian rulers in the year of the Reappearance regarding the dispatch of military forces to Medina.(10)
In further support of this view, a narration is reported from Imam ‘Ali (PBUH):
“… The uprising of the Sufyani will be with a red banner and a golden cross. Its commander will be a man from the tribe of Kalb, and he will dispatch twelve thousand of his troops to Mecca and Medina. Their commander will be a man from the Banu Umayya, called Khuzaymah, who is blind in his left eye and whose pupil is covered with a thick whiteness. He will make himself resemble men, and he will not lower his banner until he resides in the house of a man called Abu al-Hasan al-Umawi in Medina … .”(11)
The evidence of the above narration points to a connection and affinity between the commander of the Sufyani’s army and those in power and authority in the city of Medina, in Arabia, in the year of the Reappearance.
On the other hand, by the analogy of “‘Uthman,” which is not the real name of the Sufyani, “‘Anbasa” must also be symbolic and allusive. In Arabic, “‘Anbasa” has various meanings.
Therefore, from all that has been mentioned, and based on the choice of the symbolic view regarding the names of the figures of the Reappearance, and applying this principle to the name “‘Uthman” for the Sufyani, it becomes evident that the name “‘Uthman ibn ‘Anbasa” for the Sufyani, just like al-As’hab and al-Abqa‘, is symbolic and allusive, pointing to the reality that the Sufyani will be the third ruler from the family of ‘Anbasa in the year of the Reappearance, who will also have a special connection and affinity with ‘Abd Allah, the ruler of Hijaz.(12)
It must again be emphasized that the above meanings are dependent upon the assumption that ‘Uthman ibn ‘Anbasa—like al-Abqa‘ and al-As’hab and the other names of the figures of Sham and Syria—is symbolic and allusive of other truths and realities. However, judging whether the name of the Sufyani is real or symbolic is difficult, and is something that will become clear in its own time. And God knows best.
In contrast, what is important and the real criterion for identifying the Sufyani is his actions in the regions of Sham, Syria, and Iraq. The proof of this lies in narrations which explicitly state that the name of the Sufyani is not important; rather, his actions should be the measure for recognition.
‘Abd Allah ibn Abi Mansur said: I asked Imam al-Sadiq (PBUH) about the name of the Sufyani, and the Imam replied:
“I asked Imam al-Sadiq (PBUH) about the name of the Sufyani, and he answered: What do you have to do with his name? When he seizes the five regions of Sham, namely: Damascus, Homs, Palestine, Jordan, and Qinnasrin, then await the appearance of the Promised Mahdi … .”(13)
Therefore, knowing the name of the Sufyani does not bring much benefit; for whatever his name may be, many others will share the same name, and thus knowing it will not assist in precisely identifying him. What is important and has a decisive effect in recognizing him are the actions of the Sufyani, the events related to him, and the geographical characteristics of the presence of the front of falsehood in Syria. For this reason, the religious leaders have focused more on explaining the actions of the Sufyani and the location of the leader of the false front in the era of the Reappearance in the region of Sham and Syria.
Thus, the name of the Sufyani remains ambiguous, and even those narrations which apparently mention his name as ‘Uthman, in light of the above narration, may not actually be pointing to the real name of the Sufyani. Rather, it is possible that the Infallible Imams, in mentioning the name “‘Uthman,” were intending more to guide us toward certain traits and specific characteristics of the Sufyani, rather than to reveal his real name, as was explained.
In any case, whatever the matter may be—whether the name is ambiguous or explicit, whether “‘Uthman” is a real name or a metaphor—the true criterion for recognizing the Sufyani is his actions, as well as the “events prior to the uprising of the Sufyani” in the region of Syria. For according to the narration of Jābir from Imam al-Baqir, which which is a "Direct Hadith" (without intermediary transmission), the occurrence of the totality of events in the region of Syria within a specific time frame and in the mentioned sequence constitutes three fundamental conditions and a golden key of great importance for entering the events of the year of the Reappearance. Before the uprising of the Sufyani, a series of events must take place in Syria, including:
“… A voice will be heard over Damascus accompanied by victory, and an earthquake will occur in the area of Jābiyah of Damascus in Syria, destroying part of the Umayyad Mosque in Damascus … Then forces will emerge from the Turks (the claim of independence by the Kurdish regions of Syria). Sedition, conflict, and killing will engulf the Romans (Western countries). The Turkish brothers will continue the presence of their military forces in al-Jazirah of Syria (al-Jazirah of Syria refers to the regions adjacent to the Iraqi border, including al-Hasakah, Dayr al-Zur, and al-Raqqah in eastern Syria). And forces from the Romans will also disembark in Ramla (Ashdod in the Occupied Palestine). In that year, conflict and sedition will engulf the entire Arab lands. And the first land to be ruined will be the land of Sham (Syria) … .”(14)
Therefore, the sequence of events before the emergence of Sufyani in an odd Hijri year, according to the book al-Ghaybah al-Nu‘mānī as narrated from Imam al-Baqir, will be as follows:
1. The conflict of two banners and two ideologies in the region of al-Sham and Syria.
2. A sound and an earthquake in the capital of al-Sham, Damascus.
3. A landslide and earthquake in Damascus along the axis of Jabiya–Harasta.
4. The collapse of parts of the Umayyad Mosque of Damascus.
5. The claim of secession by the Kurds from the rule of al-Sham and Syria.
6. The attack of the Turks on the Kurdish regions of Syria.
7. After these events, the region of al-Sham will truly be destroyed.
8. Although the Westerners themselves, in the meantime, will suffer from discord, anxiety, and perhaps even a world war.
9. The Westerners, in defense of the Jews, will enter Ramla, Ashdod in occupied Palestine.
Therefore, if all the events in the region of al-Sham and Syria, in contemporary times, occur in the order mentioned in the above hadith and within a specific timeframe, it will mean that we have entered into the transformations of the era of the Advent in Syria.
Then, the hadith of Imam al-Baqir continues, briefly mentioning the events after the emergence of Sufyani until the attack on Iraq:
“… At that time, three banners will stand against each other: the army of Ashhab, the Abqa‘, and the Sufyani. At first, the Sufyani will fight against the Abqa‘, kill him and his companions, and then he will destroy the Ashhab. After that, the entire concern of Sufyani will be the attack on Iraq. He will bring his army to Qirqisiya (near the city of Deir ez-Zor in Syria) and there engage in fighting. In this battle, one hundred thousand tyrants and oppressors will be killed. After that, Sufyani will send a seventy-thousand-strong army toward Kufa … and in the meantime, when Sufyani attacks Iraq, troops from Khurasan (Iran) will swiftly set out toward Iraq and Kufa to repel the attack of Sufyani, among whom will be the companions of the Qa’im and the Imam of the Time … .” (15)
Imam al-Baqir (PBUH) states the above matters briefly at the beginning of the hadith, while the details of the emergence of Sufyani from Syria and the attack on Iraq and Arabia are described in other hadiths and narrations in more detail:
10. The Sufyani will rise alongside two opposing banners in Syria.
11. The Sufyani will kill his opponents, the Abqa‘ and the ruler of Syria, the Ashhab, and he will prevail over all the groups engaged in conflict in Syria.
12. Then he will harbor the intention of attacking Iraq.
13. In the midst of the attack on Iraq, in the region of Qirqisiya near the city of Deir ez-Zor in Syria, the Sufyani will fight against the Shia.
14. The Sufyani, as the last ruler of Syria, will send a seventy-thousand-strong army to Kufa, who will engage in killing and massacring the people of Kufa.
15. Meanwhile, while the people of Kufa are being massacred by the army of the Sufyani, the army of Sayyid Khurasani (the Iranians who pave the way for the Advent) will enter Iraq, and among them will be the companions of the Imam of the Time.
As mentioned, Sufyani, with the name ‘Uthman, according to what has been stated, is an allusion to the fact that, as the third ruler of the region of al-Sham before the Advent, he will dominate Syria and place greater emphasis and reliance on his maternal kin (Banu Kalb).
The repetition of this keyword (Banu Kalb) in the hadiths of Sufyani in the region of al-Sham and Syria shows that Sufyani will be supported by the inhabitants of the regions of Banu Kalb in southern and western Syria. This is because the lineage of Sufyani through his mother goes back to Banu Kalb.
For Mu‘awiyah married a woman of the lineage of Banu Kalb, from which Yazid ibn Mu‘awiyah was born. And according to hadiths, Sufyani is also from the progeny of Yazid ibn Mu‘awiyah. Perhaps it is from this perspective that, since he traces back to the lineage of Kalb and Banu Umayyah, he has been given the title “Sufyani,” and since he will be the third ruler of al-Sham, he has been given the name ‘Uthman. From all that has been mentioned, it can be strongly said that Sufyani will be the third and last ruler of Syria from the clan of Kalb in the region of al-Sham and Syria in the year of the Advent.
Evidence for this claim is the numerous hadiths from both Shi‘a and Sunni sources, which have given special emphasis to the support of Banu Kalb for Sufyani as the last ruler of Syria in the year of the Advent, including:
The place of the emergence of Sufyani will be from the areas under the influence and residence of the clan of Banu Kalb:
“… And a man from the progeny and lineage of Abu Sufyan will rise from the region of Kalb and gather the people in Damascus … .”(16)
In addition, the lineage of Sufyani through his mother and the support of his maternal clan at the time of his emergence has been strongly emphasized:
“… (Sufyani) is a man from Quraysh, whose maternal lineage goes back to Banu Kalb … .”(17)
Imam Ali (PBUH) also, in a letter to Mu‘awiyah, emphasizes the role of the clan of Banu Kalb in supporting Sufyani:
“O Mu‘awiyah … a man from your progeny … and his maternal uncles from the tribe of Kalb … .”(18)
The role of “Banu Kalb” as the maternal relatives of Sufyani in the region of al-Sham will also be highly influential in the continuation of Sufyani’s rule over al-Sham and Syria:
“A man will rise from the heart of Damascus who will be called Sufyani, and all his followers will be from the lineage of Kalb …”(19)
Similarly, the commander of the army of Sufyani in Syria will also be from the lineage of “Banu Kalb”:
“The emergence of Sufyani will be with a red banner, and its commander will be a man from Banu Kalb … .” (20)
The repeated mention of the keyword “the lineage and clan of Banu Kalb” in support of Sufyani, the last ruler of Syria in the year of the Advent, and its abundance in the hadiths of both Shi‘a and Sunni sources, indicates a very important matter that must be given great attention in recognizing Sufyani. And this strengthens the belief that Banu Kalb in southwestern Syria will form the core of Sufyani’s military army in the year of the Advent.
It should be noted that Sufyani, the last ruler of Syria before the Advent of the Imam of the Time, at the time of internal discord and civil war in the region of al-Sham and Syria between the ruler of Syria (Ashhab) and his opponents (the Abqa‘), will not be present in Syria. Rather, before entering Syria, with the support of the Romans (Westerners), he will enter into the
equations of the region of al-Sham and the realities on the ground of Syria:
“The Sufyani, while leading a tribe, like a Christian man with a cross around his neck, will come from the lands of Rome (Western countries).” (21)
But who are the Banu Kalb, mentioned as the supporters of the last Syrian ruler in the Era of Reappearance? In which regions do they live?
“Banu Kalb” were a tribe who, during the time of Mu‘awiya, were Christians, and later apparently converted to one of the Islamic sects. Mu‘awiya married a woman from Banu Kalb, and the result of this marriage was the birth of Yazid ibn Mu‘awiya. Centuries later, most of the Banu Kalb lineage joined the Druze sect. Since the narrations state that Sufyani is from the descendants of Yazid ibn Mu‘awiya, it is implicitly understood that the Banu Kalb – or the Druze – are the maternal uncles of Sufyani, because the maternal lineage of Sufyani goes back to Banu Kalb.(22)
The role of the Banu Kalb tribe in the outbreak of internal uprisings in Syria and in inciting Sufyani during the Era of Reappearance is significant. According to narrations, Sufyani, behind the scenes, is a supporter and agent of Western powers and the Jews (he wears a necklace with a cross). He will rise in the month of Rajab, give practical form to his military and political campaigns, and extend his influence over the entire region of al-Sham. At this time, others will join him, and non-religious groups will also align with him.
Among them will be the Banu Kalb – the maternal uncles and supporters of Sufyani, that is, the Druze tribes – who in the future will accompany him. The tribe of Banu Kalb, referred to in narrations as the “maternal uncles of Sufyani,” will play an important role in the events of the End Times and the period approaching the Reappearance. According to many narrations, they are described as a group of the wicked in the End Times who will stand alongside Sufyani – the greatest enemy of the Imam of the Age – in his battle against the front of truth. Many reports indicate the allegiance and cooperation of large numbers from the tribe of Banu Kalb with the accursed Sufyani, some of which were mentioned in the previous section.
The Banu Kalb are settled in regions of Palestine, Jordan, southwestern Syria, parts of western Syria such as Latakia, as well as areas of Lebanon. In fact, the core of this tribe is located in the border regions between four countries: Jordan, Syria, Lebanon, and the occupied Palestinian territories. Another point is that the attribution of the phrase “maternal uncles of Sufyani” to Banu Kalb is because the accursed Sufyani is from the descendants of Yazid ibn Mu‘awiya; therefore, implicitly, the Banu Kalb are his uncles, since Sufyani’s grandmother was from Banu Kalb.
In any case, apart from a few Druze and members of the Banu Kalb, the rest of them will have a key role in the wickedness of the End Times. Strangely, even now, the footprints of the Druze can be observed in many of the regional conflicts in the Middle East. The current political and military movements of the Druze are heading in such a direction that, in the event of Sufyani’s rise and the start of his anti-Shi‘a campaign, their allegiance and support for him would not be unexpected. What is even more remarkable is that the residence of the Druze – southern Syria and the region of Daraa – is the very place of Sufyani’s emergence (Wadi Yabis). This correspondence further strengthens the identification of Banu Kalb with the Druze and the likelihood of sedition arising from them. Many Druze in Lebanon, Syria, Jordan, and especially in Israel hold important military positions.
Therefore, it is not unlikely that if Sufyani emerges from al-Sham, the Druze and Banu Kalb military commanders in the region – particularly in Syria – will join his army and assist him in fighting his opponents there. (23)
It should be noted, however, that according to the emphatic stress of the narrations on the keyword “Banu Kalb,” Sufyani is of the lineage of Kalb itself, not of the Druze sect. Nevertheless, as already mentioned, the Druze, along with the Kalb lineage and the Western powers, will support him.
ّFootnotes
(1). Sheikh Saduq, Kamal al-Din (Perfection of the Religion), Vol. 2, p. 557.
(2). Sheikh Saduq, Kamal al-Din (Perfection of the Religion), Vol. 2, p. 557.
(3). Al-Hurr al-‘Amili, Thabat al-Hudat (Proofs of the Guides), Vol. 5, p. 349.
(4). See: Fattalawi, Rayaat al-Huda wa al-Dalala fi Asr al-Zuhur (Banners of Guidance and Misguidance in the Era of Occurrence), p. 155.
(5). Ayati, Tamalli fi Nishan-haye Hatmi-ye Zuhur (Reflection on the Definitive Signs of Occurrence), pp. 133-134.
(6). Sheikh Saduq, Kamal al-Din (Perfection of the Religion), Vol. 2, p. 557.
(7). Sheikh Saduq, Kamal al-Din (Perfection of the Religion), Vol. 2, p. 251.
(8). Jalal al-Din Ali al-Saghir, ‘Alamat al-Zuhur: Bahs fi Fiqh al-Dalala (Signs of Occurrence: A Discussion on the Jurisprudence of Signs), Vol. 2, p. 236.
(9). Al-Suyuti, Al-‘Urf al-Wardi (The Warded Custom), p. 196.
(10). Kurani, Asr al-Zuhur (The Era of Occurrence), p. 103.
(11). Majlisi, Bihar al-Anwar (Seas of Light), Vol. 52, p. 273.
(12). Jalal al-Din Ali al-Saghir, ‘Alamat al-Zuhur: Bahs fi Fiqh al-Dalala (Signs of Occurrence: A Discussion on the Jurisprudence of Signs), Vol. 2, pp. 235-238.
(13). Sheikh Saduq, Kamal al-Din (Perfection of the Religion), Vol. 2, p. 251.
(14). Nu‘mani, Al-Ghaybah (The Occultation), p. 250.
(15). Nu‘mani, Al-Ghaybah (The Occultation), p. 250.
(16). Al-Tusi, Al-Ghaybah (The Occultation), p. 463.
(17). Kashf al-Ghummah fi Ma‘rifat al-A’immah (Unveiling the Veil in the Knowledge of the Imams), Vol. 2, p. 978.
(18). Majlisi, Bihar al-Anwar (Seas of Light), Vol. 33, p. 157.
(19). Al-Suyuti, Al-‘Urf al-Wardi (The Warded Custom), p. 196.
(20). Majlisi, Bihar al-Anwar (Seas of Light), Vol. 52, p. 273.
(21). Sheikh Tusi, Al-Ghaybah (The Occultation), p. 463.
(22). Mojtaba al-Saadah, Shesh Mah Payani (The Last Six Months), pp. 123-124.
(23). See: Article Syria in the Grip of Sufyani’s Darkness (Syria under Sufyani), Mahdism and Future Studies Research Institute.
