The Twelfth Imam
The Twelfth Imam
Font size setting
+ Add to your favorite list
Article ID: 45
Article Date: 2012-02-23
Writer: Seyyed Muhammad Ali Al-Halou
Yamani is one of the important figures praised in the narrations of the time of the Reappearance. In these narrations, along with the name of Yamani, the name of another character is always mentioned who is the fierce enemy of Imam Mahdi. He commits many crimes and shows great hostility, especially towards the Ahl al-Bayt and the Shi‘a; his name is Sufyani.
Researchers face two main problems regarding the personality of Yamani:
1. the small number of narrations related to this figure;
2. the cryptic nature of the narrations.
As for the cryptic nature of these narrations, it must be said that this issue is common in the discussion of narrations related to the End Times, and this itself has various reasons; among them is that the issue of taqiyya(precautionary concealment of one’s faith in situations of danger or persecution.) and keeping the truths concealed was one of the reasons for this on the part of the transmitters. The Ahl al-Bayt, for the sake of preserving lives and removing dangers from Yamani, avoided mentioning his name and distinguishing characteristics, lest the enemies, by using those signs, recognize and destroy him. Moreover, the Ahl al-Bayt mentioned different names for such figures so that the opposing forces could not identify them. For example, Yamani has been called in some narrations “Qahtani”, in others “al-Mansour”, in others “the Yemeni Caliph”, in others “the Yemeni King”, in some “Harith al-Khurāsāni”, in some narrations “Hasani”, in others “Hāshimi” and in some other narrations “the bearer of the Black Banners”.
However, in contrast, the personalities who play a negative role in the Reappearance, as a danger threatening the truth, have been precisely identified so that people may clearly recognize them and not join their ranks. For example, concerning Sufyani, it has been mentioned in the narrations:
His name is “ʿUthmān ibn ʿAnbasa.” He is an Umayyad and his lineage goes back to Khālid ibn Yazid ibn Muʿāwiya. Some narrations also say he is “Harb ibn ʿAnbasa ibn Murra ibn Kalb ibn Salma ibn Yazid ibn Khālid ibn Yazid ibn Muʿāwiya ibn Abi Sufyān ibn Sakhr ibn Umayya ibn ʿAbd Shams.” (1) Some narrations also speak of the existence of two Sufyanis. By carefully examining the narrations related to Sufyani, we realize that the Imams and the great figures of religion were strongly inclined to make this person known.
The signs and indications of the Reappearance hold special importance in the culture of Mahdism, especially because these signs introduce the figures of the time of the Reappearance to us. These signs are, in fact, a great divine favor through which the world prepares itself to welcome that decisive and highly significant event. Signs that have occurred or will occur in the future indicate that humans can, at different times, recognize their inclinations, thoughts, and allegiances to various currents and understand what awaits them. One of these definite signs is Yamani.
Yamani is one of the important figures praised in the narrations of the time of the Reappearance. In these narrations, along with the name of Yamani, the name of another character is always mentioned who is the fierce enemy of Imam Mahdi. He commits many crimes and shows great hostility, especially towards the Ahl al-Bayt and the Shi‘a, and it is said that he seeks to desecrate the grave of Lady Fatimah (the honored daughter of the Prophet of Islam). His name is Sufyani. The actions of Sufyani cause people to feel intense hatred towards him, and people support any movement or action that is opposed to Sufyani.
In the shadow of those critical and chaotic circumstances, when Sufyani attacks and occupies many cities, and while various groups and parties compete politically and fight to seize power, alongside widespread attacks against the Ahl al-Bayt, true and reformist movements also emerge to confront these assaults. In such conditions, these groups raise the slogan of genuine reform. In this context, a “Qahtani” revolutionary from Yemen arises, striving to become the leader of the forces opposing the oppressors and to stand against them. He advocates the reform of society, working to improve the situation of the people and save them from various evils and hardships.
At this time, Yemen becomes the arena of a battle between two currents: the reformist movement and the oppressors. Yamani possesses reformist inclinations and decides to rise against anti-values and revolt. Like other believers, he studies global developments and the internal situation of Yemen.
Gradually, he becomes the leader of the reformist movement that seeks to eliminate oppression and terrorism. His invitation initially takes the form of a cultural call for a return to the pure Muhammadan principles of Islam, promoting the abandonment of violence, and aiming for everyone to live together in peace and tranquility. In contrast, some openly seek to overthrow the religion of the Ahl al-Bayt and are the followers of Sufyani.
It should not be forgotten that the fronts of conflict between Sufyani and Yamani are Sham and Yemen, and each of these two regions has its own specific geographical and logistical position. Sham is the gathering place of extremist groups and those hostile to the Ahl al-Bayt. Apart from this, the Jews are also nearby and have an influence on Sufyani’s movements. On the other hand, Yemen is a suitable place for the reformist movement, which Yamani will lead. Yemen has in the past suffered greatly from the conflicts of extremist movements and feels a strong need to be liberated from these disputes and extreme strife.
Apart from this, the Zaydi sect has taken root in Yemen, and the true Zaydi can be a bridge to the shores of the Ahl al-Bayt’s school of thought. "However, the political Zaydi has lost its religious authenticity and has become a refuge for anti-Ahl al-Bayt currents. Amidst this, a movement in Yemen returns the Yemenis to their past, examines and studies events anew, and seeks a return to human authenticity and truth. This movement calls for a return to Zaydism without deviation, and this itself becomes a pathway to entering the religion of the Ahl al-Bayt. For this reason, this movement is more widely accepted than any other movement.
Apart from this, Yemen shares borders with two countries that have a large Shi‘a population:
1. Saudi Arabia, where Shi‘a live in its southern region.
2. Oman.
Furthermore, Yemen borders the coasts of Africa (Ethiopia, Somalia, and Djibouti), where many oppressed people live and their economic living standards are very low. In addition, despite having abundant wealth resources, they live in deprivation, which itself makes them more receptive to that reformist invitation.
It cannot be said with certainty what the name of Yamani is, because in the reports and narrations, different names have been mentioned for him. However, whether these names are his real name or a pseudonym, only God knows. The names mentioned for him are:
1. Husayn or Hasan, as narrated in the report from Ka‘b,
2. Salih, which “Na‘im ibn Hammād” in his book, citing “al-Hakam ibn Nāfi‘” from “JarāH” from “Arṭa’ah,” states: “Then the loyalists became angry and pledge allegiance to a man named SāliH ibn ʿAbdullāh ibn Qays ibn Yisār.” (2)
3. Asbagh ibn Zayd In SāHib Rūm, a man from Banu Hāshim whose name is Asbagh ibn Zayd, and he conquers Rome. (3)
4. Asbagh ibn Yazid Abū Qubayl says: “After that, a man from Banu Hāshim called Asbagh ibn Yazid will appear. He will be the ruler of Rome and will conquer it.” (4)
It appears from these narrations that Asbagh ibn Yazid is the same as Asbagh ibn Zayd.
The narrations indicate that his lineage is Yamani, Qurashi, Hāshimi, Qahtani. He emerges from a village called Bakli, located in a settlement behind Sana'a. His father is Qurashi and his mother is Yamani.(5)
By Hāshimi, it is meant that he is from Banu Hāshim, and by Qahtani, it emphasizes his Yemeni origin; because the tribes of Yemen are all Qahtani.
Homeland of Yamani
Yamani is attributed to Yemen. Some reports also indicate that he is from Oman. Na‘im ibn Hammād narrates: “Indeed, the one who conquers Rome is Yamani.” (6)
Since Oman is also referred to as Yemen, his attribution to Oman, in fact, is his attribution to Yemen. Hamawi in Mu‘jam al-Buldān considers Oman as part of Yemen. (7)
Na‘im ibn Hammād in al-Fitan says: “He emerges from a village called Bakli, located in a settlement behind San‘ā’.”(8)
In general, Yamani is attributed to Yemen, either being from there or being a person who emerges from there.
He leads a reformist movement and will be influential in regional and international orientations. Political tensions will give rise to a series of disputes and international conflicts, with one side being Yamani and the other side being Western countries that enter into political and security alliances. After Yamani comes to power, those countries try to guarantee their security and future, which results in situations that threaten the existence and security of Yamani. The narrations in this regard mention only the war with Rome. Rome generally refers to non-Arab and non-Islamic countries. “Arṭa” has narrated:
“In the time of that Yamani Caliph and by his hand, Rome will be conquered.” (9)
It seems that specific political and security motives exist, which cause Yamani to rise to prevent attacks from Western countries. Perhaps the meaning of the conquest of Rome is the dominance over them to keep the region and Yemen safe from their danger. Yamani has the ability to stand against them, and this does not necessarily mean that he will achieve military control over them or occupy those lands. Moreover, Yamani faces strong opposition from political groups and other movements in the region.
Political conflicts in Sham between Ashab and Sufyani, and the dominance of Sufyani over him, destabilize political peace and stability. In addition, Yamani faces the threat of Sufyani. He decides to confront and oppose Sufyani.
This confrontation becomes inevitable when Sufyani reaches Kūfa to cause destruction and slaughter there and is strongly intent on killing and oppressing the Shi‘a. All of this prompts Yamani to move toward him, defend the followers of the Ahl al-Bayt, and it is there that bloody wars occur between the two.
Some political groups and specific organizations may have been engulfed in this political crisis that spreads across the region. Perhaps these organizations and groups, rigid and closed-minded, oppose any reformist movement, and perhaps these organizations, headquartered in Palestine, endanger the security of Yamani and create problems for him that may prevent him from fulfilling his main mission. Perhaps the fate of these organizations is intertwined with the fate of Sufyani, who gains control over the land of Sham.
At that time, these organizations are concentrated on the shores of the Mediterranean Sea, with the city of Acre as their center, and perhaps they have alliances with Western countries as well.
Hakim ibn ʿUmayr narrates from Ka‘b: “In the time of that Yamani, the minor war of Acre will occur, and it will be the time when the fifth family of Hercules becomes king.”(10)
Some groups and organizations, after realizing that Yamani has acquired significant intellectual and political influence and has embraced open and enlightened ideas, confront the reformist movement of Yamani, which leads to a series of conflicts, forcing Yamani to attack them to secure his political future.
Yazid ibn Sa‘id narrates from Abū ʿAṭā from Ka‘b: “The Quraysh will be killed by the hand of Yamani.” (11)
The term Quraysh refers to currents opposing the Ahl al-Bayt and their followers.
It must be said: Yamani, who is the leader of a reformist movement, may also be a politician and might enter regional or international political calculations in order to obtain a position or office and be able to undertake initiatives and organize the revolutionaries.
The political excitement that spreads across the region, as well as the conflicts between reformist and political currents and factions, provides conditions for this reformer to attain an important political position. He can use the existing violence in the region and transform it into a reformist movement, or take advantage of opportunities to enter political calculations.
The narrations state: “Then a king will emerge from San‘ā’, white as cotton. His name is Husayn or Hasan. By his emergence, he enters the heart of events. There appears there a blessed, pure, guiding, Mahdi, and Alid master. So the people rejoice because of the favor that God has granted them and guided them. Then he dispels the darkness by his light, and through him, the truth, after being hidden, becomes manifest.” (12)
The term king in this narration refers to the political office or position that Yamani holds, allowing him to undertake initiatives and eliminate any currents opposing Imam Mahdi. Perhaps the Imam himself relies on Yamani’s movement in the field so that the conditions for free action for that great event are provided, and this occurs after Yamani’s efforts to prevent the spread of Sufyani’s movement, or at least to halt it.
Since Sufyani will have a political role in dominating the Sham region, meaning he will be the ruler of one of these lands and his movements will be under the shadow of political authority, he will overthrow the Sufyani-governed neighboring countries to advance toward Kūfa. According to the narrations, he kills the Shi‘a of Ali in Kūfa. Perhaps the reason for Sufyani’s focus on Kūfa is that Kūfa at that time is an important base for the Shi‘a of Ali and may become a base for the future Shi‘a politically, economically, and scientifically. In any case, it poses a major threat to Sufyani’s future, or at least by controlling it, Sufyani can ensure his security and stability for a time. Perhaps Sufyani’s military actions against Kūfa and the Shi‘a are themselves an indication of the bright future of the Shi‘a there.
Therefore, it is possible that Yamani holds a political position and Sufyani is his rival, and perhaps Yamani’s movements against Sufyani are based on political calculations in the region.
Political turmoil at that time gives rise to certain movements in the region. Each of these movements tries to assert its legitimacy or seize opportunities from the prevailing tense political conditions in order to expand its intellectual and political plans.
At that time, a series of political chaos and disorder spreads across the Islamic world, leading to additional political conflicts and escalating competition among countries globally and among internal factions and groups. This, in turn, ignites real confrontations and can seriously harm the security and stability of the region. Narrations from the religious scholars indicate that a series of international conflicts will erupt in various parts of the Islamic world. In addition, revolutions, coups, and uprisings occur within domestic political currents. These conflicts and confrontations can be summarized as follows:
1. An armed movement from Khorasan, referred to as the “Black Flags from Khorasan.”
2. A reformist and revolutionary movement from Yemen led by Yamani (the emergence of Yamani).
3. A revolutionary movement in Egypt led by a Maghribi man who gains control over Egypt, and Sham comes under his possession (the emergence of the Maghribi in Egypt and taking control of Sham).
4. The inclination and ambition of the Turks to dominate the Arab countries in the region (the arrival of the Turks on the island).
5. Western ambitions in the region and occupation of Sham, particularly Palestine (the arrival of the Romans in Ramla).
6. Popular uprisings in Arab countries and revolts against their governments (Arab unrest, taking control of various regions, and escaping the rule of non-Arabs).
7. Political tensions in Egypt and the assassination of its ruler (the Egyptian killing of the Emir of Egypt).
8. Internal turmoil in Sham and the emergence of three rival political fronts (destruction of Sham, conflict of the three flags in Sham).
9. Political conflicts in which each faction tries to dominate Egypt (the entry of the Qays and Arab flags into Egypt).
10. Political excitement in Iran (the arrival of the Kinda flags in Khorasan).
11. Crises, unrest, and disorder in Iraq (the entry of Asbani from the Arabs until they are confined in al-Hirah).
12. Political disorder and disputes among forces in Iran (the conflict between two non-Arab groups, causing extensive bloodshed among themselves). (13)
In general, these are the main disorders and conflicts caused by political rivalries, and there is hardly any region in the Islamic world that remains safe from such disturbances, which threaten its security and stability. Narrations emphasize that three flags will emerge on the same day and compete with each other to reach Kūfa first. These flags will influence the day of emergence and will have a direct effect on the movement of Imam Mahdi.
These three flags mark the conclusion of the events that occur before the emergence. Imam Mahdi (peace be upon him) will benefit from the outcomes of these three flags. One of these flags emerges from Yemen, another from Khorasan, and the third from Sham. The Yemeni flag is the flag of Yamani. The Khorasani flag is the flag of Khorasan, and the third is the flag of Sufyani. These three flags play a role in preparing the ground for the emergence.
Now that these three flags play a role in determining the course of events, which one is more guiding? Which one is more worthy of being followed, and which one should be set aside?
If we examine the atmosphere in which these flags emerge, we realize that they appear under conditions in which political excitement has spread everywhere. They are at the forefront of this matter.
At that time, the Madhhab of Ahl al-Bayt, with its scientific and logical principles, has become radiant, and other intellectual schools feel weak in comparison. This leads various classes of intellectuals to gravitate toward this Madhhab, while other schools seek to prevent people from turning to it and try to hinder the spread of Shi‘ism. Then Sufyani sets out to eliminate the Shi‘a, heading toward Kūfa, and in response, Yamani and the Khorasani confront him.
However, there are differences between these two flags (Yamani and Khorasani). Yamani represents a reformist movement that calls to the truth without any political suspicion. The flag of Yamani is a flag of guidance and reform because it directly invites people to join Imam Mahdi based on reform in affairs, thought, and belief. In contrast, the young Khorasani flag, which also calls people to the Madhhab of Ahl al-Bayt, has political and competitive inclinations. Perhaps the Khorasani calls people to follow him because he considers his call as the call of Ahl al-Bayt and his victory as the victory of Ahl al-Bayt, whereas Yamani solely calls people to follow the Imam and has no ego or self-interest; all of Yamani’s concern is the success of the Imam.
All of this has led the narrations to emphasize assisting Yamani, even making it obligatory, and leaving him alone is considered forbidden. They even go further by prohibiting the buying and selling of weapons during Yamani’s uprising to block the paths of other currents and movements that oppose Yamani’s movement.
In the narration of Abu Basir, reported from Abu Ja‘far, it is stated:
“The emergence of Sufyani, Yamani, and Khorasani will occur in one year, in one month, and on the same day, like the beads of a rosary following each other. Woe to anyone who opposes them(14). Among the flags, none is more guiding than the flag of Yamani; because it calls to your master, Imam Mahdi. When he emerges, selling weapons to the people and to all Muslims becomes forbidden. When he emerges, go to him, for his flag is the flag of guidance, and it is not permissible for Muslims to contend or oppose him. Whoever does so deserves the fire, because Yamani calls to the path of truth and righteousness.” (15)
The reformist intellectual, thought, and belief-oriented character of Yamani’s movement is very clear and evident. Meanwhile, Sufyani strives to eradicate the Madhhab of Ahl al-Bayt and their Shi‘a.
The two movements, Yamani and Khorasani, will be highly active at the time of the appearance. Global and regional currents will try to eliminate them. These two movements will cooperate with each other and act together; because acting independently would lead to the destruction of each by Sufyani’s forces.
At the beginning of his call, Yamani faces many difficulties. The strategic position of Yemen and its historical importance cause the countries of the region to take a hard stance against Yamani and his activities, which call people to the Ahl al-Bayt. Yamani’s call, however, is welcomed by other Islamic movements, and some try to eliminate him and his movement. Yamani conducts his call based on the reformist approach of the Ahl al-Bayt, who represent pure Muhammadan Islam, whereas others who claim reformist slogans adopt a stance against the Ahl al-Bayt.
Reports and narrations indicate that an opposing front to Yamani will emerge, but they will not be able to hinder his activities. In Bishari al-Islam, it is narrated: “A man from Egypt precedes Yamani; Yamani calls people to turn to Mahdi.”
Egypt is considered a base for intellectual movements and sees itself as a leader in this domain, unwilling to have a rival. Thus, other movements perceive the threat of the growth and expansion of Yamani’s movement and attempt to weaken and paralyze it; for this reason, Egypt becomes the forefront of efforts to counter Yamani.
Intellectual, ideological, and political rivalries reach their peak close to the time of the appearance, and Shi‘ite ideas gain attention in scholarly circles. Many scholars and people of knowledge turn to this Madhhab, while some become very upset and angry, and some will try to eliminate the followers of the Ahl al-Bayt. Yemen at that time will be a safe haven for the lovers of the Ahl al-Bayt. Sayyid ibn Tawus narrates:
“When the sedition of the Maghreb arises, head toward Yemen, for no land other than Yemen will ensure your salvation.” (16)
Ultimately, a group of guided and insightful people will gather under the flag of Yamani, forming a powerful force and supporting the Madhhab of the Ahl al-Bayt.
Footnotes:
(1). Al-Muqaddas al-Shafi‘i, ‘Aqd al-Durar fi Akhbar al-Muntazar (The Necklace of Pearls in the Reports of the Awaited One), p. 90.
(2). Nu‘aym ibn Hammad al-Marwazi, Al-Fitan (The Tribulations), p. 336, Hadith 1279.
(3). Ibid., p. 313, Hadith 1210.
(4). Ibid., p. 356, Hadith 1329.
(5). Ibid., p. 299, Hadith 1145.
(6). Ibid., p. 299, Hadith 1145; then after him, an Egyptian Omani Qahtani comes and follows the life and method of his brother Mahdi, and through him, Rome is conquered.
(7). Yaqut al-Hamawi, Mu‘jam al-Buldan (Dictionary of Countries), Vol. 8, p. 509, Yemen.
(8). Nu‘aym ibn Hammad, Al-Fitan (The Tribulations), p. 299, Hadith 1145.
(9). Ibid., p. 301, Hadith 1155.
(10). Al-Fitan (The Tribulations), p. 377.
(11). Ibid.
(12). Bihar al-Anwar (Seas of Light), p. 51; p. 163, Vol. 11.
(13). Ibid., Vol. 52, p. 219.
(14). This refers to the severity of the events, not forbidding confrontation with them.
(15). Bihar al-Anwar (Seas of Light), Vol. 52, p. 232.
(16). Sayyid ibn Tawus, Al-Tashrif bil-Manan fi al-Ta‘rif bil-Fitan (Honoring with Blessings in the Introduction to Tribulations), p. 110.
