The Twelfth Imam
The Twelfth Imam
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Article ID: 42
Article Date: 2016-09-03
Writer: Mostafa Amiri (http://rajanews.com/node/253835)
Will Western Military Forces Enter Syria before the Reappearance? The Military Entry of the Yellow Banners of the Front of Truth into Syria in the Era of Reappearance
In the series of articles on Mahdism studies, efforts will be made, relying on Islamic traditions and narrations, to present a complete, coherent, and rational picture of the definite signs of the Reappearance and the related events. The least outcome of this effort is that researchers will be able to distinguish authentic material from unauthentic in the discussions on Mahdism and, in the position of judgment and analysis, refrain from relying on unauthentic material.
In the fifth article, reference was made to the jurisprudential obligation of recognizing the definite signs of the Reappearance. And in the sixth article, the question was answered whether in the signs of the Reappearance, and especially in the definite signs such as the Yemeni, the Sufyani, and so on, the possibility of badaʾ—change or even non-occurrence—exists or not. And in the seventh article, the great importance of the uprising of the Sufyani, as the greatest enemy of the Imam of the Age and the first definite sign of the Reappearance—which in some way all the definite signs of the Reappearance are connected to this sign— was addressed, and to this important point reference was made that one of the fundamental goals of the uprising of the Sufyani is the attack on Shiʿa-inhabited regions, the killing of the Shiʿa, and the assault on the holy Shiʿa centers in the land of Iraq.
And the impact of this great event on the very existence of Shiʿism, and the threat that from the direction of the Sufyani targets the Shiʿa of the world, makes it necessary to examine the dimensions of this affair and to be aware of its various aspects. In the eighth article, we introduced the characteristics of the first definite sign of the Reappearance, the Sufyani, its wide-ranging dimensions, and its relation to the events of Syria in the end times and the region of al-Sham.
And in the ninth article, the question was answered whether the Sufyani is symbolic or real. In other words, can the Sufyani be regarded as a symbol of the ruling mentality and the current opposed to Shiʿism? Or, while being considered an anti-Shiʿa current within the Islamic world, it is by no means improbable that the leader of this current would be an actual person from the family of Abu Sufyan. In the tenth article, we will elaborate on the personal, physical, and individual attributes of the greatest enemy of the Imam of the Age.
In the eleventh article, reference was made to the religion, creed, and inclination of the Sufyani toward the Western world, and the joint military pact of the Sufyani with Western civilization. In the twelfth article, reference was made to the time of the emergence of the Sufyani in the year of the Reappearance of Imam Mahdi, and to the uprising of the Yemeni and the Khurasani, and for the first time the correct meaning and interpretation of the simultaneous emergence of these three movements (the Khurasani from Iran and the Yemeni from one side, and the Sufyani on the other side) in the Islamic world was explained. In the thirteenth article, the period between the emergence of the Sufyani in the month of Rajab in Syria until the uprising of the Imam of the Age on ʿAshura of the month of Muharram from Mecca, and the fifteen-month interval between the emergence of the Sufyani and the Reappearance of the Imam of the Age, was established, and also reference was made to the difference between the Reappearance, the uprising, and the emergence of the Imam of the Age. In the fourteenth article, the golden key to recognizing the Sufyani—the last ruler of Syria—and the support of the Banu Kalb clan for him, as well as the place and beginning of the probable coup of the Sufyani against the ruler of Syria in the year of the Reappearance, from the area of Wadi Yabis and the province of Daraa in southern Syria, was explained in detail, and it was also mentioned that the reference to the name ʿUthman may be an allusion and symbolic.
Now, and in continuation of this writing, the course of the end-time events of Syria “before the emergence of the Sufyani current” will be examined, and without any application or judgment, we will await the intended changes and developments in the narration of Imam al-Baqir which has become famous as the “Hadith of tamhid mubashir” (Direct Preparation), and with a future-oriented view, we will study these events.
There are several central focal points in the events and occurrences prior to the Reappearance and the future of the world, the recognition of which and the observation of the developments related to them are of great importance and can help us in the correct analysis of the events and issues related to the end times and the Reappearance of Imam Mahdi (PBUH). These central focal points are: Syria, Iran, Iraq, Yemen, Palestine, and Arabia. These countries will be the centers of important developments and events that will have domestic, regional, and even global impacts, and in the future, before the Reappearance, in these countries very rapid and astonishing events will take place. Therefore, political and military observation of these countries at any period of time can have strategic significance.
For example, if the events of the region of al-Sham and contemporary Syria occur in the same order mentioned in the narration of Imam al-Baqir and within a specific interval of time (the authenticity of which has been proven with decisive scientific evidence and supported by reliable traditions), it will mean that we have entered the transformations of the era of the Reappearance in Syria, and duties will fall upon the Shiʿa; hence, the recognition of these signs will be binding.
Some jurists have considered the learning of the signs of the Reappearance to be “obligatory” in order to prevent falling into the valley of perdition and misguidance in the era of occultation and to avert the potential harm. Ayatullah Safi Golpaygani, in his valuable book Muntakhab al-Athar fi al-Imam al-Thani ʿAshar (The Selected Narrations on the Twelfth Imam), states:
“Is it obligatory to recognize and know the signs of the Reappearance? … Yes. Learning and teaching the signs of the Reappearance is obligatory so that we may not fall into misguidance and error in the era of occultation. In addition, averting the possible harm resulting from not recognizing the signs of the Reappearance is obligatory.” (1)
Thus, the infallible Imams have stated numerous signs for the Reappearance of Imam Mahdi, and in mentioning these signs they had specific aims, and it is impossible for there to be any meaningless or purposeless words in the statements of the infallible ones.
Among the benefits of recognizing the signs of the Reappearance is that some of the signs are such that their correct application has useful and effective consequences, while their incorrect application will cause us loss and harm. For example, the Khurasani and the Yemeni, as banners of guidance and definite signs of the Reappearance—if they rise and we fail to recognize them, we cannot assist in their movement and uprising. And essentially, is it possible to accompany and follow the uprisings of guidance without awareness of and recognition of the signs of the Reappearance and the events related to them?
To understand the necessity and benefits of being aware of the signs of the Reappearance, we return to the past and the history of Islam. As we know, the Noble Messenger of Islam (PBUH)repeatedly spoke about the Imamate and succession of ʿAli and, through his evidences and guidance, explained this matter to the people, proclaiming the truth of Imam ʿAli and the necessity of the people’s following him after his own passing as much as possible. These evidences and guidance were so abundant that if anyone truly sought the recognition of the truth, by referring to some of them, he could reach it.
Nevertheless, alongside this clarification and the presentation of principles, the Prophet also mentioned signs. For example, he referred to ʿAmmar b. Yasir (one of the earliest loyal companions of the Prophet of Islam) as a sign of the camp of truth and, with his famous statement, “The rebellious group will kill ʿAmmar,” (2) made Muslims understand that whenever they are unable to distinguish truth from falsehood in times of sedition, they should know that the group that kills ʿAmmar belongs to the false camp.
And truly, how great is the difference between those who, before the martyrdom of the ʿAmmars, with reliance on the evidences and measures of religion, know that ʿAli is upon the truth, and those who do not awaken until the red blood of ʿAmmar is spilled upon the earth!
And truly, how great is the difference between those who, before the beginning of the definite signs, with reliance on the narrations of the preliminaries and the events prior to the definite signs—such as the narration of Imam al-Baqir (PBUH)—understand that the Reappearance is near and where the camps of truth and falsehood are, and those who suddenly open their eyes and realize that they are situated within the very transformations of the Reappearance!
Those who wait until the Sufyani, the Yemeni, and the Khurasani rise, and only then try to understand what they must do and what their duty is in Syria, Iraq, and Iran, are like those who cannot recognize the truth until ʿAmmar is led to slaughter and killed.
In discussions of Mahdism, one must pay attention to an important point: the traditions on Mahdism, especially those concerning the events leading up to the definite signs of the Reappearance and their preliminaries, constitute the different pieces of a single puzzle, and they must not be examined separately. If the definite signs of the Reappearance are studied in isolation from one another, we will not arrive at the real and desirable results.
For if we suffice with the examination of only one sign of the Reappearance, we may conclude that this sign occurred in the past, or that similar signs may repeatedly occur in the future. However, if we consider the set of signs together, as pieces of a single puzzle, and study them in the field and in connection with one another, we will reach a more genuine conclusion.
For example, whenever we look at the traditions on the “ruin of al-Sham” alone, we may immediately infer that this matter took place in the past. But if we examine the traditions on the “ruin of al-Sham” alongside other events and signs, the conclusion will differ.
That is to say: if we place the traditions about the destruction and ruin of the region of al-Sham (Syria and others) next to other narrations, including the narration of Imam al-Baqir that has become famous as the “Hadith of Direct Preparation (tamhid mubashir)” , which states that after the ruin of al-Sham, the conflict of two banners in the region of al-Sham—as two opposing currents—will occur, and thereafter the earthquake of Damascus, and following that the “coming of the yellow banners” from the west of al-Sham, then the sinking of the earth along the axis of Jabiya–Ḥarasta in Damascus, the capital of Syria, and then the emergence of the Sufyani—at that point, the understanding of the events and the signs of the Reappearance and decision-making will become easier.
And at the next and higher stage, if we place the events of al-Sham and the narration of Imam al-Baqir alongside other signs, such as: “the establishment of the preparatory government for the Reappearance in Iran by men from Qum,” the “presence of the leader and commander Khurasani in Iran,” the “existence of a king of the Hijaz by the name of ʿAbdullah,” the “death of ʿAbdullah and the dispute among the Banu Fulan in Arabia,” as well as the “existence of a weak Shiʿa government in Iraq alongside the movements of the Kurds and the Turks,” the “movements of Takfiri groups in Syria and the region of al-Sham, and the conflict of banners”—all of which have been explicitly and clearly mentioned in the narrations and traditions on the signs of the Reappearance—then we will reach a clearer understanding of the traditions and narrations and the knowledge of Mahdism.
For placing together the “related and kindred” traditions and comparing them with what is currently taking place reflects strongly in the narrations on Mahdism and may reinforce the possibility that we are living in the era of the Reappearance, God willing.
Of course, in this writing we are not seeking to determine the time of the Reappearance. However, never in history have all the signs of the Reappearance that are currently unfolding in the present era been gathered together in such a manner. (3) “Indeed, they see it as distant, but We see it as near.” (The Holy Quran, Surah Al-Ma'arij, Ayah 6)
Although the events and preliminaries of the inevitable signs of the Reappearance must be seriously examined, it must be noted that examining these events separately and in isolation, and applying them without reliable hadith-based support to current occurrences—thus creating excitement and false expectations among those awaiting the Reappearance of the Imam al-Mahdi, Imam al-Mahdi (PBUH)—may have undesirable consequences.
At the same time, according to the command of the Infallible Imams (PBUT), the Reappearance must always be considered near. While refraining from setting a definite time for the Reappearance, it is also necessary to avoid hastiness in this matter and to refrain from requesting its occurrence earlier than its appointed time, before the inevitable signs—particularly the heavenly cry, which will occur in the month of Ramadan and will be heard by all of humanity—have taken place.
As has been emphasized in the hadiths transmitted from Ahl al-Bayt, regarding this matter:
“… Deny those who set a time for the matter of the Reappearance. Those who hasten regarding the Reappearance will perish, and those who submit (and those who remain waiting for the occurrence of the inevitable signs of the Reappearance) will be saved.” (4)
After presenting this introduction—which was very necessary—we now come to the matter that, according to multiple hadiths, the events and incidents in Syria may be regarded as the most important, the most influential, and the most anticipated apocalyptic occurrences. The spark of the End Time and the end of the dark era will be ignited from the region of al-Sham and the country of Syria, and its fire will quickly sweep across the East and the West of the world, announcing the great news of the beginning of a new era. The Middle East, and the presence of countries such as Iran, Iraq, Syria, Saudi Arabia, Jordan, Egypt, Turkey, and Palestine in it, has throughout history been the origin of significant events and transformations in the world and will also be the center of most apocalyptic events. The most important of these events are the incidents “before the emergence of Sufyani” and also the “emergence of Sufyani,” which, according to authentic texts and hadiths, mark the starting point of the transformations leading to the Reappearance—namely, the emergence of Sufyani from al-Sham and his domination over Syria.
Now, are the events of Syria the very events near the Reappearance, or could this incident occur with no relation to the signs mentioned in the narrations, having no connection to the events of Mahdawiyyah? And if these events occur and the affairs of Syria lead to apocalyptic developments, what is our duty? And have we approached the Reappearance, or must we still wait tens or hundreds of years?
In this writing, the course of apocalyptic events in Syria “before the emergence of the Sufyani movement” is examined, and without any application or judgment, we will wait for the changes and developments mentioned in the hadith of Imam al-Baqir (PBUH), and we will study these events with a future-oriented perspective.
According to the hadith of Jabir from Imam al-Baqir, which has become known as the “Hadith of Direct Preparation ” (a narration describing the immediate sequence of events preparing for the Reappearance), the occurrence of all the events in the region of Syria, within a determined time interval and in the sequence mentioned, is three essential conditions and the golden and most important key for entering into the transformations of the “events of the year of Reappearance.” It is necessary that before the emergence of Sufyani, a series of events occur in Syria, including:
“… A cry will be blown over Damascus along with victory, and an earthquake will occur in the area of Jabiya of Damascus in Syria, and part of the Umayyad Mosque of Damascus will be destroyed … Then, forces will emerge on the part of the Turks (the claim of independence of the Kurdish regions of Syria); sedition, conflict, and killing will encompass the Romans (Western countries). The brothers, the Turks, will maintain their military presence in the Syrian Jazira (the Syrian Jazira refers to the areas connected to the Iraqi border, including al-Hasakah, Dayr al-Zur, and al-Raqqa in eastern Syria); and forces from the Romans will also deploy troops in Ramla (the port of Ashdod in occupied Palestine). In that year, sedition and conflict will spread across all Arab lands. And the first land to be destroyed will be the land of al-Sham(Syria) … .”(5)
Indeed, in a narration from Imam ʿAli (PBUH), the stages and events before the emergence of Sufyani are narrated as follows:
“When two armies in the region of al-Sham and Syria engage in war, one of the great signs of God will appear, and that is an earthquake in the region of al-Sham and Syria, in which more than one hundred thousand will perish. For the believers, it will be mercy, and for the disbelievers, punishment. Then expect the entry of military forces with yellow banners from the west of Syria (Lebanon) and war machines equipped with projectile-launching weapons, which will enter the land of al-Sham and Syria … Then expect the earthquake and swallowing by the earth in the area of Harasta in Damascus, Syria. After that, await the emergence of Sufyani, the son of Hind the Liver-eater, who will emerge from Wadi Yabis (the border between Jordan and Syria in the province of Darʿa) to seize Damascus. After that, await the uprising of the Imam al-Mahdi" (6)
Therefore, the sequence of the “events before the emergence of Sufyani” from the book al-Ghaybah(Occultation) by Nuʿmani transmitted from Imam ʿAli and Imam al-Baqir will be as follows:
1. Conflict and war between two banners and two ideologies in the region of al-Sham and Syria
2. A cry with victory in the capital of al-Sham, Damascus, and an earthquake in Syria—mercy for the believers and punishment for the disbelievers
3. The entry of advanced military equipment into Syria
4. The entry of yellow banners from the west of Syria into the country
5. Khasf (swallowing by the earth) and the earthquake of Damascus along the Jabiya–Harasta axis
6. The collapse of parts of the Umayyad Mosque of Damascus
7. The claim of secession by the Kurds from the authority of al-Sham and Syria
8. The attack of the Turks on the Kurdish regions of Syria
9. The destruction of the region of al-Sham and Syria after these events
10. The Westerners, in the meantime, will suffer from discord, turmoil, and perhaps even a world war
11. The Westerners, in defense of the Jews, will enter Ramla in Palestine
Therefore, if the events of the region of al-Sham and present-day Syria in the contemporary era occur in the sequence mentioned in the above hadith and within a determined time interval, this will mean that we have entered the “transformations of the Era of Reappearance” in Syria.
Then, the hadith of Imam al-Baqir continues and briefly mentions the events after the emergence of Sufyani, up to the invasion of Iraq:
“… At that time, three banners will confront each other: the army of As’hab, Abqaʿ, and Sufyani. At first, Sufyani will fight Abqaʿ, killing him and his followers. After that, he will kill As’hab. Then all the concern of Sufyani will be the invasion of Iraq. He will send his troops to Qirqisiya (near the city of Dayr al-Zur, Syria), and there he will engage in battle. In this war, one hundred thousand tyrants and oppressors will be killed. After that, Sufyani will dispatch a seventy-thousand-strong army toward Kufa … and in the meantime, during Sufyani’s invasion of Iraq, armies from Khurasan (Iran) will rapidly head toward Iraq and Kufa to repel the attack of Sufyani, and among them will be the companions of Imam al-Mahdi … .” (7)
Therefore, the sequence of the “events after the emergence of Sufyani” from the book al-Ghaybah by Nuʿmani (al-Ghaybah – “Occultation”) transmitted from Imam al-Baqir will be as follows:
12. Sufyani will appear alongside two opposing banners in Syria
13. Sufyani will kill his opponents—Abqaʿ and the ruler of Syria, As’hab—and will triumph over all conflicting groups in Syria
14. Then he will intend to invade Iraq
15. During the invasion of Iraq, in the region of Qirqisiya near the city of Dayr al-Zur, Syria, Sufyani will engage in battle with the enemies of the Shiʿa
16. Sufyani, as the last ruler of Syria, will dispatch a seventy-thousand-strong army to Kufa, who will engage in killing and massacring the people of Kufa
17. In the meantime, and during the massacre of the people of Kufa by the army of Sufyani, the Iranians—preparing the ground for the Reappearance, the army of Sayyid Khurasani—will enter Iraq, and among them will also be the companions of Imam al-Mahdi.
Let us once again present the narration of Imam ʿAli regarding the events before the Reappearance of Imam al-Mahdi along with its Arabic text and examine it more closely:
«إِذَا اخْتَلَفَ الرُّمْحَانِ بِالشَّامِ لَمْ تَنْجَلِ إِلَّا عَنْ آيَةٍ مِنْ آيَاتِ اللَّهِ قِيلَ وَ مَا هِيَ يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ رَجْفَةٌ تَكُونُ بِالشَّامِ يَهْلِكُ فِيهَا أَكْثَرُ مِنْ مِائَةِ أَلْفٍ يَجْعَلُهَا اللَّهُ رَحْمَةً لِلْمُؤْمِنِينَ وَ عَذَاباً عَلَى الْكَافِرِينَ فَإِذَا كَانَ ذَلِكَ فَانْظُرُوا إِلَى أَصْحَابِ الْبَرَاذِينِ الشُّهْبْ الْمَحْذُوفَةِ وَ الرَّايَاتِ الصُّفْرِ تُقْبِلُ مِنَ الْمَغْرِبِ حَتَّى تَحُلَّ بِالشَّامِ ... فَإِذَا كَانَ ذَلِكَ فَانْظُرُوا خَسْفَ قَرْيَةٍ مِنْ دِمَشْقَ يُقَالُ لَهَا حَرَسْتَا فَإِذَا كَانَ ذَلِكَ خَرَجَ ابْنُ آكِلَةِ الْأَكْبَادِ مِنَ الْوَادِي الْيَابِسِ حَتَّى يَسْتَوِيَ عَلَى مِنْبَرِ دِمَشْقَ فَإِذَا كَانَ ذَلِكَ فَانْتَظِرُوا خُرُوجَ الْمَهْدِي»
“Once two armies engage in battle in the region of al-Sham and Syria, one of the great signs of God will appear, which is an earthquake in al-Sham and Syria, in which more than one hundred thousand people perish. For the believers, it will be mercy, and for the disbelievers, a punishment. Then, await the arrival of military forces with yellow banners from the west of Syria and war machines and equipment equipped with projectile-launching weapons that will enter the land of al-Sham and Syria … Then, expect an earthquake and the swallowing of the earth in the Harasta region of Damascus, Syria. After that, await the emergence of Sufyani, the son of Hind the Liver-eater, who will emerge from Wadi Yabis to reach Damascus. After that, await the uprising of Imam al-Mahdi.”
First, it is necessary to analyze the lexical meanings of the words “الْبَرَاذِينِ”( = al-Baradhin ), “الشُّهْبْ ”( = ash-Shuhub ) and “الْمَحْذُوفَةِ”( = al-Mahdhufah ) in the above hadith to come closer to the realities and understand the facts:
• al-Baradhin: Plural of Baradhun, meaning a riding animal (8); in general, it refers to machines and transportation tools.
• ash-Shuhub: Means flame or meteor, i.e., a piece of shining fire (9); a blazing flame or something that appears in the sky (10). Flames of fire surge, or a fire that appears in the air and atmosphere.
• al-Mahdhufah: One of the throwing methods; it means that an object is placed between the fingers and palm and launched with the thumb. The Mahdhufah is the object that is thrown in this way, i.e., it is placed between the thumb and middle finger or between the index and thumb fingers and then thrown using the thumb. This method is very similar to modern tanks and artillery because the throwing method corresponds to what the Arabs call throwing by Mahdhufah.
Therefore, considering the Arabic meanings of “al-Baradhin ash-Shuhub al-Mahdhufah” the translation of this part of the hadith into English is:
“War machines and equipment equipped with projectile-launching weapons and missiles with high speed, from which flames surge as observed in the images.” (11)
al-Baradhin ash-Shuhub al-Mahdhufah
Will these war machines and projectile-launching equipment belong to the yellow banners?
The explicit mention of the existence and presence of “war machines and equipment equipped with projectile-launching weapons and missiles” at this stage of the sedition in the region of al-Sham and the field developments in Syria indicates the intensification of the conflict and war between the two parties in Syria. Moreover, the use of such weapons indicates that the war will spread and extend to different areas of al-Sham and Syria, because the presence of weapons with missile-launching capabilities is used to bombard distant regions over long distances.
Therefore, some Mahdawi scholars have moved toward a broader perspective than the previous view, suggesting that: given the precedence of the phrase “war machines and equipment equipped with projectile-launching weapons” in the hadith of Imam al-Baqir over the phrase “yellow banners,” the weapons do not necessarily belong to the holders of the yellow banners and may indicate the presence of other parties in the Syrian military front as well.
In any case, weapons will be used on the frontlines of al-Sham and Syria that are not conventional, and they will alter the balance of power and the course of the war in favor of one of the conflicting sides, either the ruler of Syria (As’hab) or his opponents (Abqaʿ). For visualization, similar to the images below, in the Era of Reappearance, weapons and war equipment may be deployed on the scene of the developments in the region of al-Sham and the Syrian field, changing the military balance in favor of one of the warring parties.
It seems that the phrase “approach from the west until they arrive in al-Sham” refers to western Syria, i.e., Lebanon. Some have interpreted the word al-Maghrib (“west”) to mean Western (Roman) forces, but this seems highly unlikely, because:
1. As the hadith of Imam al-Baqir continues, the Western powers will be engaged in internal conflicts, crises, and possibly even a Third World War. Therefore, they will not have the opportunity to directly intervene in the heart of Syria or in the areas of confrontation between the ruler of Syria (As’hab) and his opponents (Abqaʿ).
2. If Western militaries were to enter Syria directly and wage war against the Syrian government (As’hab) before the emergence of Sufyani, the Syrian ruler would be killed. However, according to the hadith, the Syrian government (As’hab) and its forces remain in control until the appearance of Sufyani and are engaged in fighting the opposition (Abqaʿ) and other groups. It is Sufyani who will kill both the ruler (As’hab) and the opponents (Abqaʿ), not Western forces. Hence, the ruler of Syria remains in power until the emergence of Sufyani.
3. A point that strengthens this view is that Sufyani, who enters Syria after the war between As’hab and Abqaʿ, is inherently an ally of the West, described in the hadith as “فِي عُنُقِهِ صَلِيب” (“with the cross upon his neck”). Therefore, if the phrase “with yellow banners from the west of Syria” referred to Western banners and forces, then why would the West need to prepare Sufyani as their representative and ally in Syria? According to this hypothesis, the West would have already established military presence and intervened directly in Syria. Thus, before Sufyani’s emergence, Syria will not witness Western military forces in the heart of Damascus.(12)
4. Furthermore, in the era of the Imams, the term “Rum” was used for Westerners, while al-Maghrib (“west”) is a more contemporary term. The hadiths do not indicate a direct entry of Western military forces into Syria before Sufyani.
Therefore, “western Syria” refers to Lebanon, not Western powers, and the translation of the hadith should be understood as:
“…Then look at the military forces with yellow banners approaching from western Syria (Lebanon) and the war machines and equipment equipped with projectile-launching weapons that will enter the land of al-Sham and Syria…”(13)
This hadith indicates that after the voice and earthquake in Damascus, which are mercy for the believers and punishment for the disbelievers and nawasib (enemies of the Ahl al-Bayt), the entry of military forces from western Syria and the deployment of war equipment will play a crucial role in altering the military and political balance on the Syrian battlefield. According to the hadith, Syria will not fall into the hands of anti-Shia forces until the year of Reappearance.
Thus, a clear example of “western al-Sham” may be the entry of Shia military formations, i.e., Hezbollah of Lebanon, following the earthquake and the sound in Damascus, which occur before the entry of the yellow banners into Syria. As the hadith states, it will be mercy for the believers, and the military intervention of Hezbollah from western al-Sham could alter the balance of power in the Syrian conflict. Of course, this requires God to preserve Hezbollah’s existence until the time of the Reappearance.(14)
The yellow flag of Hezbollah in Lebanon
For visualization, this is similar to the events during the battles of al-Qalamoun, al-Qusayr, and Zabadani, when Hezbollah forces from western Syria intervened with war machines and missile-equipped equipment, changing the balance in the Syrian theater. This scenario could similarly occur in the year of Reappearance.
Another important point: the yellow banners in the hadith do not refer to banners in the eastern Syrian front. Therefore, their presence is likely intended to maintain security in areas near western Syria and Lebanon.
Since the hadith refers to mercy for the believers in al-Sham, the presence of yellow banners from western Syria (Lebanon) may ultimately secure the Shia population in Syria and alter the military balance in favor of the believers.(15)
This interpretation is also supported by the hadith:
“…People of al-Sham obey Sufyani, except those steadfast on the path of truth (the Shia), whom God will protect from the evil of Sufyani’s emergence and from siding with him…”(16)
Indeed, according to the Prophet, the phrase “groups who remain firm on the truth” refers to the Shia and the followers of Amir al-Muʾminin ʿAli ibn Abi Ṭalib, corresponding to the Shia of Lebanon and Hezbollah. They will remain safe from pledging allegiance or joining Sufyani’s army during his rule.
This indicates that before Sufyani assumes control over al-Sham, the Shia, through necessary preparations and military readiness, will secure their future and safety. Their refusal to obey the representative of the forces of falsehood (Sufyani) will not only apply during Sufyani’s rule but will also ensure their place among the companions of Imam al-Mahdi and the future global Islamic governance.
As Imam Muhammad al-Baqir stated:
“Three hundred thirteen will pledge allegiance to the Imam of the time, equal in number to the Companions of Badr, among them the noble and righteous of Syria and steadfast groups from Iraq…”(17)
Footnotes:
1. Safavi Golpayegani, Muntakhab al-Athar (Selected Works on the Twelfth Imam), Vol. 3, p. 303
2. Sheikh Saduq, Uyoon Akhbar al-Ridha (The Springs of al-Ridha’s Reports), Vol. 2, p. 63; Allama Majlisi, Bihar al-Anwar (Oceans of Lights), Vol. 22, p. 326
3. For more information, see: Jalal al-Din Ali al-Saghir, As’ila wa Rudood (Questions and Answers), Question 196
4. Nu'mani, Al-Ghaybah (The Occultation), p. 294; Allama Majlisi, Bihar al-Anwar (Oceans of Lights), Vol. 52, p. 104
5. Nu'mani, Al-Ghaybah (The Occultation), p. 279
6. Nu'mani, Al-Ghaybah (The Occultation), p. 305; Sheikh Tusi, Al-Ghaybah (The Occultation), p. 461; Allama Majlisi, Bihar al-Anwar (Oceans of Lights), Vol. 52, p. 253
7. Nu'mani, Al-Ghaybah (The Occultation), p. 280
8. Ibn Manzur, Lisan al-Arab (The Language of Arabs), Vol. 13, p. 51
9. Ibn Manzur, Lisan al-Arab (The Language of Arabs), Vol. 1, p. 509
10. Mustafawi, Al-Tahqiq fi Kalimat al-Quran (Investigation in the Words of the Quran), Vol. 6, p. 152
11. Jalal al-Din Ali al-Saghir, ‘Alamat al-Zuhur: Bahth fi Fiqh al-Dalala (Signs of the Appearance: A Study in Jurisprudence of Indications), Vol. 2, pp. 194-195
12. Jalal al-Din Ali al-Saghir, ‘Alamat al-Zuhur: Bahth fi Fiqh al-Dalala (Signs of the Appearance: A Study in Jurisprudence of Indications), Vol. 2, p. 197
13. Nu'mani, Al-Ghaybah (The Occultation), p. 305; Sheikh Tusi, Al-Ghaybah (The Occultation), p. 461; Allama Majlisi, Bihar al-Anwar (Oceans of Lights), Vol. 52, p. 253
14. Jalal al-Din Ali al-Saghir, As’ila wa Rudood (Questions and Answers), Question 75
15. For more information, see: Jalal al-Din Ali al-Saghir, ‘Alamat al-Zuhur: Bahth fi Fiqh al-Dalala (Signs of the Appearance: A Study in Jurisprudence of Indications), Vol. 2, pp. 194-198
16. Nu'mani, Al-Ghaybah (The Occultation), p. 305
17. Sheikh Tusi, Al-Ghaybah (The Occultation), p. 477
