The Twelfth Imam
The Twelfth Imam
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Article ID: 47
Article Date: 2025-10-08
Writer: Parsa Panahi
Multiple narrations transmitted in the authentic books of Sunni Muslims indicate that Sunni scholars, like the Shi‘a, also believe in the appearance of Imam al-Mahdi (peace be upon him) and the rule of the righteous in the End Times, and this issue has been emphasized as one of their important and inviolable beliefs.
Belief in Mahdism and the concept of the appearance of Imam al-Mahdi (PBUH) is one of the essential principles of Islamic creed, observed among both Shi‘a and Sunni. This belief is based on the glad tidings of the Prophet of Islam (PBUH) and is extensively mentioned in the hadith sources of Sunni Muslims. The hadiths related to Imam al-Mahdi (PBUH) are found in the authentic books of Sunni Muslims such as Sahih Muslim, Musnad Ahmad, Sunan Abu Dawood, etc., which, in addition to emphasizing the appearance of Imam al-Mahdi (PBUH) in the End Times, also describe his characteristics and signs.
Among these, there are many common points between the views of Sunni and Shi‘a regarding Imam al-Mahdi (PBUH). These commonalities include the certainty of the appearance of Imam al-Mahdi (PBUH), his lineage from the Prophet of Islam, his physical attributes, the sharing of the Prophet’s name by al-Mahdi, the accompaniment of Jesus (PBUH) with the Promised Mahdi, and the characteristics of his government. However, in some details, there are also differences between the two sects, including discussions related to the birth, occultation, and infallibility of Imam al-Mahdi (PBUH).
Scholars such as Ibn Sa‘d, Ahmad ibn Hanbal, Bukhari, Muslim, and Ibn Majah have included the hadiths related to Imam al-Mahdi (PBUH) in their works. These hadiths are so numerous that some Sunni scholars believe that the narrations concerning al-Mahdi (PBUH) have reached the level of tawatur (i.e., in terms of number and authenticity, they are indisputable), and they consider belief in the appearance of Imam al-Mahdi (PBUH) obligatory for Muslims. A few examples are mentioned below:
1. Ibn Hajar al-Haythami states: “The hadiths concerning Imam al-Mahdi are mutawatir.” (1)
2. Muhammad ibn Ja‘far al-Kattani (d. 1345 AH) says: “The hadiths that have been transmitted regarding the Awaited Mahdi are mutawatir.” (2)
Al-Kattani’s book in which he transmits this narration is specifically dedicated to mutawatir hadiths, and he counts the hadiths concerning al-Mahdi among them.
3. Shawkani (d. 1250 AH), one of the great Sunni muhaddiths and mufassirs, writes: “The hadiths that have been transmitted regarding the Awaited Mahdi, which I was able to access, are fifty narrations; and these hadiths are mutawatir without any doubt or suspicion.” (3)
4. Sayyid Sadiq Hasan Khan al-Qanauji (d. 1307 AH) also asserts: “The hadiths from the Prophet regarding the emergence of al-Mahdi and that he is from the Prophet’s household are mutawatir.” (4)
In the Sunni exegetical works based on hadith, it has been explicitly stated that verse 105 of Surah al-Anbiya refers to the government of al-Mahdi (PBUH).
“We wrote in the Zabur after the reminder that My righteous servants will inherit the earth.” (Surah Al-Anbiya, 21:105)
Tafsir al-Tabari, Tafsir al-Qurtubi, Tafsir Fakhr al-Razi, and Al-Durr al-Manthur of al-Suyuti all state that the term “righteous servants” in this verse refers to the people of al-Mahdi (PBUH) or the companions of al-Mahdi who will rule the earth in the End Times.
For example, in Al-Durr al-Manthur – Jalal al-Din al-Suyuti (d. 911 AH), it is mentioned:
“Ibn Abbas said regarding verse 105 of Surah Al-Anbiya: they are the companions and supporters of al-Mahdi in the End Times.” (5)
This means that Suyuti, citing Ibn Abbas (from the companions of the Prophet), explicitly states that this verse refers to the followers of Imam al-Mahdi.
In Sunni sources, the “rule of the righteous in the End Times” refers to an era in which Imam al-Mahdi (PBUH) or one of his descendants leads the Muslim community and establishes justice throughout the world. During this period, corruption and oppression are removed, and Islam is implemented globally.
Sunni Muslims, like the Shi‘a, believe that Imam al-Mahdi (PBUH) is from the lineage of Lady Fatimah (peace be upon her).
1. In Sunan Ibn Majah, it is stated:
“Sa‘id ibn al-Musayyib said: We were with Umm Salamah discussing al-Mahdi, and she said: I heard from the Prophet (PBUH) that he said: Al-Mahdi will be from the descendants of Fatimah…” (6)
2. In Al-Mustadrak ‘ala al-Sahihayn, there is also a narration from the Prophet of Islam in which Imam al-Mahdi is explicitly described as being from his Ahl al-Bayt:
“The Hour will not be established until the earth is filled with injustice and oppression, then a man from my Ahl al-Bayt will rise and fill it with justice and fairness, just as it had been filled with injustice and oppression.” (7)
The descriptions transmitted regarding Imam al-Mahdi (PBUH) in Sunni sources are similar to those found in Shi‘a texts, and all of these characteristics have been narrated from the Prophet of Islam (PBUH).
In Sunan Abu Dawood, Hadith 4282, the Prophet (PBUH) said:
“Al-Mahdi is from me; He has a high forehead and a slender nose, and he will fill the earth with justice and fairness, just as it had been filled with oppression and injustice.”
In Shi‘a sources, a similar expression is explicitly transmitted. For example, Imam Ali (PBUH) narrates from the Prophet (PBUH) that he said:
“Al-Mahdi has a high and luminous forehead, and his nose is slender” (8)
Both Shi‘a and Sunni agree that Imam al-Mahdi (PBUH) shares the name of the Prophet of Islam (PBUH).
1. Ahmad ibn Hanbal reports that the Prophet (PBUH) said:
“If there remained only one day of the world, Allah would lengthen that day until a man from me or from my Ahl al-Bayt is raised, whose name is the same as my name, and he will fill the earth with justice and fairness, just as it had been filled with oppression and injustice.” (9)
2. In Sunan Ibn Majah, Hadith 4085, the Prophet (PBUH) said:
“The world will not come to an end until a man from my Ahl al-Bayt rules over the Arabs, whose name is the same as my name.”
3. Again, in Musnad Ahmad, narrated by Abu Sa‘id al-Khudri from the Prophet (PBUH):
“A man from my Ahl al-Bayt will emerge whose name is the same as my name and whose character is like my character; he will fill the earth with justice, just as it had been filled with oppression.” (10)
In Sunni books, signs such as the “emergence of Sufyani”, “the swallowing (of the army) in al-Bayda”, and “heavenly scream” are mentioned as indications of the appearance of Imam al-Mahdi (PBUH).
The following three narrations are all transmitted from Al-Fitan by Nu‘aym ibn Hammad:
“Sufyani will emerge from Wadi Yabis, then move until he reaches Damascus, then he will send an army eastward that kills and takes captives, then he will send an army toward Medina, in which the earth will swallow them in al-Bida’.” (page 132)
“When Sufyani emerges, he will send an army toward Medina, in which the earth swallows them in al-Bida’.” (page 133)
“Sufyani emerges from Sham, then moves until he reaches Damascus, then sends an army eastward that kills and takes captives.” (page 134)
In some Sunni sources, the lineage of Sufyani is also mentioned. These narrations are divided into two groups:
1. The first group: narrations that say Sufyani is from the descendants of Abu Sufyan.
2. The second group: narrations that say he is a man from Quraysh, without specifying a precise connection to Abu Sufyan.
It is worth noting that from the descendants of Abd Manaf, one of the great ancestors of Quraysh, two major branches emerged: Banu Hashim, from which the Prophet of Islam and all his pure and immaculate family descend, and Banu Umayyah, from which Abu Sufyan descends.
Narrations of the First Group: “From the descendants of Abu Sufyan”
Several Sunni sources explicitly introduce him as from Banu Umayyah or the descendants of Abu Sufyan:
a) Al-Fitan by Nu‘aym ibn Hammad, one of the oldest Sunni sources, quoting Hudhayfah ibn al-Yaman, states:
“He is a man from the lineage of Khalid ibn Yazid ibn Abu Sufyan.” (11)
This narration directly refers to the lineage of Sufyani, indicating that he is from Abu Sufyan’s descendants.
b) Al-Suyuti, quoting Abu Hurayrah, reports that the Prophet of Islam said:
“A man named Sufyani will emerge in a region of Damascus; most of his followers are from the tribe of Kalb. He kills to the extent of splitting open women’s bellies and killing children. Then the tribe of Qays fights him, and he kills them, so that no one from the Quraysh remains safe from him.” (12)
This hadith gives more detailed information about his lineage and actions in the End Times. The term Qays refers to a tribe or a group of Arab tribes descending from Qays ‘Aylan, one of the major Adnani Arab lineages (i.e., descendants of Adnan, the same lineage as Quraysh). Several large tribes emerged from him, including Hawazin, Ghatafan, Sulaym, ‘Adi, Fazara, and ‘Abs, all collectively known as Qays. Historically, these tribes were scattered in Sham, Najd, and Hijaz, and usually competed and fought with the Kalb tribe, who were supporters of the Umayyads. Therefore, in the narrations regarding Sufyani, it is mentioned that most of his companions are from Kalb, and Qays fights against him. This reflects the historical and tribal conflict between Qays and Kalb that began in the Umayyad period and peaked in Sham.
Narrations of the Second Group: “From Quraysh” or “from the Arabs of Sham”
In contrast, some narrations only refer to his Qurayshi lineage or Arab ethnicity, without mentioning Banu Umayyah or Abu Sufyan:
a) Ahmad ibn Hanbal, quoting Hudhayfah ibn al-Yaman from the Prophet (PBUH), states:
“A man from Quraysh will emerge in the region of Sham, and red flags will accompany him.” (13)
Here, only “Quraysh” is mentioned, and Abu Sufyan is not named.
b) Al-Hakim al-Nishapuri in Al-Mustadrak, quoting Ibn Mas‘ud, writes:
“Sufyani is a man from Quraysh who emerges from the dry land.” (14)
Most later Sunni scholars, such as Ibn Kathir and Shawkani, preferred to say “Sufyani is from Quraysh” to be cautious regarding the lineage, as narrations about Banu Umayyah were considered weak or mursal (disconnected).
However, in older narrations, especially in the works of Nu‘aym ibn Hammad (teacher of Bukhari), it is explicitly stated that he is from the descendants of Abu Sufyan.
The same concept is also seen in Shi‘a narrations, showing a kind of concordance regarding the region of emergence and Umayyad lineage.
B – The swallowing (of the army) in al-Bayda (Khasf al-Bida’):
1. From Al-Fitan by Nu‘aym ibn Hammad (one of the oldest Sunni sources), it is narrated:
“Sufyani will emerge from the dry valley of Damascus and advance to Bayt al-Maqdis. Then he will send an army eastward that kills and takes captives, and afterwards sends an army toward Medina, in which the earth will swallow them in the region of al-Bida’ (between Mecca and Medina).” (15)
Although some consider this narration prophetic, most hadith scholars state that it is transmitted from the Companions or the Tabi‘un, not directly from the Prophet. However, its content is repeated in several other narrations attributed to the Prophet, and for this reason, it is included in most sources as a sign of the appearance.
2. In Sahih Muslim, narrated from ‘Aisha, the wife of the Prophet, transmitted from the Prophet (PBUH):
“A man will seek refuge in the House of God (Ka‘bah), then an army will be sent toward him, but when they reach the land of al-Bida’ (between Mecca and Medina), the earth swallows them.” (16)
3. In Sunan Abu Dawood, through several intermediaries, it is narrated from the Prophet:
“At the time of a caliph’s death, a dispute will arise. A man from Medina flees toward Mecca. The people of Mecca approach him and pull him out against his will and pledge allegiance to him between the Rukn and the Maqam. Then an army from Sham is sent toward him, and when they reach the land of al-Bida’ (between Mecca and Medina), the earth swallows them.” (17)
4. In Musnad Ahmad ibn Hanbal, narrated from Umm Salamah, who said that she heard from the Messenger of Allah:
“A man will seek refuge in the House of God, then an army will be sent toward him. When they reach al-Bida’, the earth swallows them, and none of them will survive except one who reports the event to the people.” (18)
C – The Heavenly Scream:
1 - In Sunan Ibn Majah, it is narrated from the Prophet:
“During the month of Ramadan, a sound will be heard from the sky.” They asked: “O Messenger of Allah, what is that sound?”
He said: “It is a voice that will be heard in the middle of Ramadan; it awakens the sleeping, terrifies those standing, and forces veiled women out of their homes.” (19)
2 - In Al-Fitan by Nu‘aym ibn Hammad, narrated from ‘Abdullah ibn ‘Amr ibn al-‘As from the Prophet:
“In the month of Ramadan, a sound from the sky will be heard; when you hear it, know that the earth is filled with oppression, and then al-Mahdi will appear.” (20)
3 - In Sunan Abu Dawood, narrated by Abu Sa‘id al-Khudri and transmitted from the Prophet:
“Whenever you hear a scream in the month of Ramadan, know that the appearance of al-Mahdi is near.” (21)
Characteristics of the Government of Imam al-Mahdi (PBUH):
Features such as the expansion of justice, public welfare, security, universal satisfaction, and the predominance of Islam over other religions are clearly mentioned in Sunni sources regarding the government of Imam al-Mahdi (PBUH).
A – From Sunan al-Tirmidhi, narrated from the Prophet:
“At the end of my Ummah, al-Mahdi will emerge. Allah will grant him rain, the earth will grow its vegetation, wealth will be distributed equally among the people, the livestock will increase, and the Ummah will grow. He will live for seven or eight years.” (22)
B – From Sahih Muslim, narrated from the Prophet:
“A caliph will come in the End Times who will distribute wealth among people without counting.” (23)
Major commentators of Sahih Muslim, such as al-Nawawi and Ibn Hajar al-Asqalani, have stated that the intended caliph is the awaited al-Mahdi. (24)
Numerous narrations in authentic Sunni books mention the descent or appearance of Jesus (PBUH) during the time of Imam al-Mahdi (PBUH), transmitted from the Prophet (PBUH). Although some of these hadiths differ in details from those transmitted in Shi‘a sources, their presence indicates a consensus between Shi‘a and Sunni regarding this matter.
A – From Sahih Muslim, narrated from Jabir ibn Abdullah al-Ansari:
“I heard from the Prophet of Islam: A group of my Ummah will always fight for the truth until the Day of Resurrection. Then Jesus, son of Mary, will descend, and their leader will say to him: Come and lead us in the Imamate. Jesus will reply: No, some of you are leaders over others; this is Allah’s honor for this Ummah.” (25)
B – Another narration in Sahih Muslim, also from Jabir ibn Abdullah al-Ansari:
“I heard from the Prophet of Islam: Jesus, son of Mary, will descend, and their leader, al-Mahdi, will say to him: Come and pray with us. Jesus replies: No, you are rulers over one another; this is Allah’s honor for the Islamic Ummah.” (26)
C – In Sunan Abu Dawood, narrated from Abu Sa‘id al-Khudri, transmitted from the Prophet:
“Al-Mahdi is from us, the Ahl al-Bayt; Allah will prepare him in one night, and Jesus, son of Mary, will pray behind him.” (27)
This hadith is an explicit narration regarding the connection between al-Mahdi and Jesus (PBUH) in Sunni sources.
D – In Musnad Ahmad ibn Hanbal, narrated from Nawas ibn Sam‘an:
“I heard from the Prophet of Islam: Jesus, son of Mary, will descend beside the White Minaret in the east of Damascus, with his hands on the wings of two angels; when he lowers his head, drops (of water) fall, and when he raises it, pearls fall. Then he will pursue the Dajjal and kill him at the gate of Ludd (in Palestine).”
This narration is also mentioned in Sahih Muslim. These narrations indicate that Sunni scholars, like Shi‘a, believe that al-Mahdi is the Imam and leader of Muslims at the time of Jesus’ descent.
In addition to many narrations regarding the signs of the appearance mentioned in Sunni books (some of which have been cited above), there is another famous narration known as the Hadith of the Ten Major Signs, narrated from ‘Aisha, the wife of the Prophet, transmitted from the Prophet (PBUH). It indicates that the Day of Judgment will not occur until these events take place:
“The Hour (Day of Judgment) will not be established until you see ten signs: smoke, the Dajjal, the Beast, the rising of the sun from the west, the descent of Jesus son of Mary, Gog and Magog, two swallows, and a fire that emerges from Yemen and drives people to the place of gathering.” (28)
This hadith is one of the most famous Sunni narrations regarding the major signs of the Day of Judgment.
Footnotes/References
1 - al-Sawa‘iq al-Muhriqah (The Burning Thunders), p. 163
2 - Nazm al-Mutanathir min al-Hadith al-Mutawatir (The Scattered System of Mass-Transmitted Hadith), p. 145
3 - al-Tawdih fi Tawatur ma Ja’a fi al-Muntazar wal-Dajjal wal-Masih (Clarification on the Mass Transmission Regarding the Awaited One, the Dajjal, and the Messiah), p. 3
4 - al-Idhah lima Kana wa ma Yakun Bayna Yadi al-Sa‘ah (Explanation of What Has Been and Will Be Before the Hour), p. 112
5 - al-Durr al-Manthur, Jalal al-Din al-Suyuti (The Scattered Pearls), vol. 5, p. 376
6 - Sunan Ibn Majah, Hadith 4086
7 - al-Mustadrak ‘ala al-Sahihain, Al-Hakim al-Nishapuri, vol. 4, p. 557
8 - Bihar al-Anwar (Seas of Lights), vol. 52, p. 353 & al-Kafi (The Sufficient), vol. 1, p. 352
9 - Musnad Ahmad ibn Hanbal, vol. 1, pp. 376-377
10 - Musnad Ahmad ibn Hanbal, vol. 3, p. 17
11 - al-Fitan( The Tribulations ), Nu‘aym ibn Hammad, vol. 2, p. 699
12 - al-Hawi lil-Fatawa( The Comprehensive Collection of Fatwas ), Jalal al-Din al-Suyuti, vol. 2, p.
84
13 - Musnad Ahmad ibn Hanbal, vol. 4, p. 431
14 - al-Mustadrak ‘ala al-Sahihain (The Supplement to the Two Sahihs), vol. 4, p. 520
15 - al-Fitan( The Tribulations ), Nu‘aym ibn Hammad, Hadith 556, Dar al-Kutub al-‘Ilmiyya, Beirut
16 - Sahih Muslim (The Authentic of Muslim), Kitab al-Fitan wa Ashrat al-Sa‘ah, Bab al-Khasf bil-Jaysh
17 - Sunan Abu Dawood, book al-Malahim, Hadith 4282
18 - Musnad Ahmad, vol. 6, p. 316
19 - Sunan Ibn Majah, Kitab al-Fitan, Bab Khurooj al-Mahdi, Hadith 4082
20 - al-Fitan( The Tribulations ), Nu‘aym ibn Hammad, p. 132, Dar al-Ihya’ al-Turath al-‘Arabi
21 - Sunan Abu Dawood, Kitab al-Fitan, Hadith 4285
22 - Sunan al-Tirmidhi,Kitab al-Fitan, Hadith 2230
23 - Sahih Muslim, Hadith 2913 / 1010
24 - Sharh al-Nawawi ‘ala Sahih Muslim, vol. 12, p. 334
25 - Sahih Muslim, Kitab al-Iman, Bab Nuzul ‘Isa ibn Maryam, Hadith 156
26 - Sahih Muslim, Kitab al-Iman, Hadith 156
27 - Sunan Abu Dawood, Kitab al-Mahdi, Hadith 4285
28 - Sahih Muslim, Kitab al-Fitan wa Ashrat al-Sa‘ah, Hadith 2901
