The Twelfth Imam
The Twelfth Imam
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Article ID: 51
Article Date: 2026-09-10
Writer: Abdulrahim Rezapour
This article, using a descriptive-analytical, library-based approach, examines the correlation between Mahdist narrations and regional wars. In this study, first, by elucidating the key concepts of the end-times (akhir al-zaman), tribulations (fitan), and epic battles (malahim), and by citing Quranic verses as well as narrations from both Islamic schools of thought (Sunni and Shia), wars are categorized into two distinct periods: pre-reappearance (tribulations and battles associated with definitive signs such as the uprising of the Sufyani, the advent of the Yamani, the Battle of Qarqisiya, the martyrdom of the Pure Soul [Nafs al-Zakiyyah], and the swallow by the earth at al-Bayda [Khasf al-Bayda]) and post-reappearance (the confrontation with the Dajjal and Gog and Magog [Ya’juj and Ma’juj]). The findings show that while the definitive signs enjoy a high degree of narrative authenticity and reliability, their intricate details remain open to interpretation because of their symbolic nature and variations across transmissions. In the correlation assessment section, emphasizing the necessity of distinguishing mere resemblance from full correspondence and avoiding hasty extrapolations, the paper argues that developments such as the Syrian conflict, Operation Al-Aqsa Flood, and the confrontations between Iran and the United States can be evaluated as preliminary groundwork and minor signs, rather than definitive identities matching figures such as the Sufyani. The conclusion asserts that the proper approach is that of “active anticipation” (intizar-e fa’al), grounded in moral, defensive, and social preparedness, whereas any rushed application leads to societal passivity, political exploitation, and the weakening of faith.
The subject of “end-times wars” stands as one of the most intricate yet compelling themes within the realm of Mahdism and religious futurology. Unlike purely military engagements, these conflicts are portrayed in Islamic texts as an integral facet of a definitive divine norm (sunnah) aimed at testing humanity, discerning truth from falsehood, and laying the foundation for fulfilling the promise of the righteous inheriting the earth and establishing global justice and equity. Nevertheless, a precise grasp of these teachings demands a methodical and multifaceted approach; an approach wherein, first, the Quranic and narrative foundations of these wars are re-examined using authentic sources from both Islamic traditions; subsequently, the definitive and non-definitive signs of reappearance are critically analyzed with an emphasis on distinguishing “definitive signs” from “non-definitive signs”; and ultimately, the correlation of these narrations with contemporary developments is carried out while strictly adhering to principles such as refraining from premature identifications and distinguishing resemblance from absolute correspondence. By adopting this approach, the present article endeavors to articulate the Quranic and Hadith-based foundations of end-times wars across both the pre-reappearance and post-reappearance periods, providing a rigorous scholarly framework to analyze the relationship between these traditions and modern regional conflicts, while remaining fully attentive to the pathology of hasty identifications.
Before addressing the wars, it is essential to become acquainted with several key terms:
In Islamic narrations, “the End-Times” is employed in two senses: the span of time between the inception of the Holy Prophet Muhammad’s prophethood and the occurrence of the Day of Resurrection, and the era of the reappearance of the Twelfth Imam. According to certain traditions, the Holy Prophet Muhammad has been designated as the Prophet of the End-Times; likewise, in numerous Islamic narrations, the term “End-Times” refers to the period in which the Savior (the Promised Mahdi) emerges. In Islamic and Shia traditions, specific characteristics are outlined for the End-Times, including severe trials and end-times tribulations, the emergence of the Savior, and the conflict between truth and falsehood, as well as the triumph of truth over falsehood and the golden age of the world.
“Fitnah” fundamentally denotes separating the concealed, defective part of something from its sound part. The root of this word, as noted in Majmaʿ al-Baḥrayn, originates from “fatantu al-fiḍḍah” (I melted/refined the silver); that is, when a silversmith places silver into the fire so that its impure parts are removed, he says: “I have purified the silver”.
In the Arabic language, the word “fitnah” encompasses various meanings, including turmoil, sedition, temptation, trial, and civil strife. In Islamic and historical texts, this term is specifically applied to describe critical conditions and internal conflicts. In the Quran, fitnah is also used in the sense of divine testing, torment, and the creation of an atmosphere of misguidance.
The plural form of malḥamah, it refers to immense, fierce, and bloody battles. Dedicated works such as Al-Malāḥim wa al-Fitan authored by Sayyid Ibn Ṭāwūs have comprehensively addressed this subject.
The Holy Quran refers to these wars through profound and symbolic language:
According to certain perspectives, this verse refers to two stages of corruption and rebellion by the Children of Israel, wherein, during the second stage, mighty servants of God are tasked with retribution:
“And We declared to the Children of Israel in the Scripture, ‘You will surely cause corruption on the earth twice, and you will surely display great haughtiness.’ So when the promise for the first of the two came, We raised against you servants of Ours of great military might, and they probed into the homes; and it was a promise fulfilled.”(1)
These verses give tidings of two savage peoples (Gog and Magog) who, following the collapse of the barrier of Dhul-Qarnayn, will pour forth like a torrent upon the people and spread corruption. Battling them is among the signs of the end-times and one of the wars waged by Prophet Jesus :
“Until when [the barrier of] Gog and Magog is opened, and they descend rapidly from every mound. And the true promise [the Day of Resurrection] approaches; then suddenly the eyes of the disbelievers will stare in horror.” (Al-Anbiya: 96–97)
The Hadiths provide a more detailed depiction of these wars and their prominent figures, which are divided into two distinct periods: pre-reappearance and post-reappearance:
These wars serve as a preliminary phase for the universal uprising of Imam al-Mahdi and are accompanied by definitive signs, which include:
The revolt of an individual from the lineage of Abu Sufyan in the Levant (al-Sham), leading an immense army that engages in bloody wars and mass slaughters of people(3).
A fierce, unprecedented battle between the army of the Sufyani and other military forces in the region of Qarqisiya (located in present-day Syria), which is recorded in both Shia and Sunni sources as one of the greatest tribulations (fitan).
Imam al-Baqir states regarding this:
“O Maysar, what is the distance between you and Qarqisiya?” I replied: “It is near, situated on the bank of the Euphrates.” He then said: “Be aware that an epic battle will soon occur there, the like of which has never taken place since Allah, the Blessed and Exalted, created the heavens and the earth, nor will the like of it take place as long as the heavens and the earth endure. It will be a banquet for the birds; the beasts of the earth and the birds of the sky will be sated by it. The tribe of Qays will perish in it, and no summoner will rise to advocate for them.” The narrator said: And more than one narrator has related this, adding: “A caller will proclaim: ‘Come feast upon the flesh of the tyrants!’”(4).
The killing of a pure, innocent descendant of the Prophet Muhammad in the Grand Mosque (Masjid al-Haram) is another definitive sign of the reappearance(5).
The call of Gabriel proclaiming the name of Imam al-Mahdi across the sky, and the swallowing of the Sufyani’s army into the ground in the region of al-Bayda (between Medina and Mecca) (Saduq, 1377, vol. 1, p. 271).
Following the reappearance of Imam al-Mahdi, he will wage war against enemies to establish a global government of justice:
The Dajjal, a one-eyed instigator of discord, is the greatest adversary who deceives people by claiming divinity. The ultimate battle against him will take place in Palestine (at the Gate of Ludd), and Prophet Jesus, having descended back to earth, will slay him.
Concurrently with or after the war with the Dajjal, Gog and Magog will pour forth from their broken barrier and spread corruption. Prophet Jesus will supplicate to God, leading to their destruction(6).
Therefore, end-times wars in Islam are not merely conventional military conflicts, but rather constitute part of an immutable divine tradition (sunnah) aimed at testing humanity and purifying human society. These wars—whether manifesting as tribulations and epic battles (fitan and malahim) prior to the reappearance of Imam al-Mahdi, or as decisive confrontations following his reappearance—all occur to realize God’s ultimate promise concerning the inheritance and sovereignty of the righteous and the establishment of global justice upon the earth.
In Mahdist culture, the signs of the reappearance are divided into two overarching categories: “definitive signs” and “non-definitive signs”. Definitive signs are events that will occur with absolute certainty and without any precondition prior to the uprising of Imam al-Mahdi. In contrast, non-definitive signs may or may not materialize, as their realization is contingent upon specific conditions.
In certain narrations, eight signs are designated as “definitive”, which include: the uprising of the Yamani, the emergence of the Sufyani, the heavenly cry (ṣayḥah), the slaying of the Pure Soul (Nafs al-Zakiyyah), the swallowing by the earth at al-Bayda (khasf al-Baydāʾ—the swallowing of the Sufyani’s army in the land of al-Bayda), the appearance of a hand in the sky, the rising of the sun from the west, and the internal discord among the Banu Abbas.
In what follows, the most prominent of these signs and the wars associated with them will be examined in detail.
The Sufyani is a vile and tyrannical figure descended from Abu Sufyan who revolts in the Levant (al-Shām). His advent is among the most significant and clearest definitive signs of the reappearance, instigating tremendous tribulation (fitnah) and corruption throughout Islamic lands. Numerous narrations, including the well-known hadith from Imam al-Sadiq, emphasize the inevitability of his emergence. The text of the hadith states:
“Narrated from Abu Abdillah [al-Sadiq], who said: ‘For the Qaʾim, there are five signs: the appearance of the Sufyani, the Yamani, the heavenly cry, the slaying of the Pure Soul, and the swallowing [of the army] at al-Bayda.’” (7).
The Yamani is a figure from Yemen who raises the banner of guidance and truth, summoning the people toward Imam al-Mahdi. In narrations, he is described as the standard of truth in opposition to the Sufyani. His emergence is among the definitive signs (Nuʿmānī, 1397 AH, pp. 39–40).
A celestial sound or proclamation explicitly declaring the name of Imam al-Mahdi and his legitimacy. This call, raised by Gabriel during the blessed month of Ramadan on the Night of Destiny (Laylat al-Qadr), is deemed one of the definitive signs and among the greatest certain omens of the reappearance(8).
“Nafs al-Zakiyyah” literally signifies a “pure and innocent soul.” In narrations, it designates a personality from among the Husaynid Hashemites (Sayyids) who will be unjustly and innocently martyred in Mecca between the Corner (Rukn) and the Station (Maqām). This tragic event is among the definitive and unavoidable signs of the reappearance(9).
“Khasf al-Baydāʾ” refers to the swallowing of the Sufyani’s army into the earth in a location between Mecca and Medina named al-Bayda, as they march toward Mecca to confront Imam al-Mahdi(10). According to a narration from Imam al-Sadiq, this event is among the definitive signs and represents a divine miracle in the end-times(11).
In addition to the five aforementioned signs, certain sources also mention other occurrences designated as “definitive”.
According to the narrations, after seizing control of the Levant (al-Shām), the Sufyani launches military campaigns toward Iraq, aiming ultimately to wage war against the Imam of the Age. Throughout this trajectory, monumental wars and tribulations unfold:
Qarqisiya is the name of a city in northern modern-day Syria (in the Deir ez-Zor region). This area will serve as the battleground for one of the largest and most horrific conflicts in human history:
“Muhammad ibn ʿAjlan said:
I asked Abu Abdillah [al-Sadiq] regarding the event of Qarqisiya.
He replied: ‘When the Qaʾim [his cause becomes manifest], the Arabs will correspond with one another across the East and the West of the earth; then they will assemble at Qarqisiya over their power and dominion. At that juncture, the Yemenis will say: “The commander is from us,” and the Westerners (al-Maghāribah) will say: “The commander is from us.” Then Allah will cast war and hardship among them; endurance will overcome them, and divine support will be withdrawn from them. Consequently, one faction will slay another until none remain among them except the frail. Then the Lord of the Cause (the Imam al-Qaʾim) along with his army will advance upon them in the morning, leaving not a single one among them alive.’”(12).
In another transmission from Imam al-Baqir, an elaborate scene of tribulations in the Levant and Iraq is depicted. Following initial clashes in the Levant, three banners are raised:
the banner of the Ahl al-Bayt (red),
the banner of the As-hab (white),
and the banner of the Sufyani.
The Sufyani engages with them and defeats them. Subsequently, he moves toward Iraq, and his forces arrive at Qarqisiya. The battle there is so intense that one hundred thousand tyrants are killed(13).
Following this, the Sufyani dispatches an army toward Medina to capture Imam al-Mahdi . The Imam , moving from Medina to Mecca, takes refuge there. The Sufyani’s army pursues him and reaches the land of al-Bayda. At that moment, a heavenly voice cries out, and by divine command, the army is swallowed into the earth (Ibn Ṭāwūs, Bishārat, p. 69):
“Narrated from Jabir al-Juʿfi, who said: Imam Baqir said to me in a lengthy narration: ‘…and the army of the Sufyani will descend upon al-Bayda. Then a caller from the heavens will proclaim: “O Bayda, destroy the people!” Thereupon, the earth of al-Bayda will swallow them, and none among them shall escape except three individuals…’”(14).
“On that day, the Sufyani will be slain alongside all his followers, such that not a single one will remain to bring news of them. Wretched is the one who remains deprived of their spoils on that day; thereafter, the Qaʾim will come to Kufa, and it shall be his seat.”(15).
Therefore, the definitive signs of the reappearance—including the emergence of the Sufyani, the uprising of the Yamani, the heavenly cry, the slaying of the Pure Soul, and the swallowing at al-Bayda—constitute certain and undeniable occurrences that serve as the prelude to the universal movement of Imam al-Mahdi. Among these signs, the role of the Sufyani in generating end-times tribulations and wars, particularly the dreadful Battle of Qarqisiya and military incursions toward Iraq and the Hijaz, is prominent. The ultimate victory will belong to truth and the forces of Imam al-Mahdi, culminating in the establishment of a global government of justice and equity.
In Shia sources, the primary conflicting party is the army of the Sufyani, which, on its path toward invading Iraq, clashes with the army of the Yamani or other claimants in that region. Certain sources report the killing of one hundred thousand “defiant oppressors” in this battle(16).
Concurrently with the emergence of the Sufyani in the Levant (al-Shām), another force known as the “Yamani” arises in Yemen. According to narrations, these two fronts of truth and falsehood ultimately confront each other, and the Yamani rises to repel the evil of the Sufyani. The confrontation between the Sufyani and the Yamani can be regarded as the most critical regional war prior to the reappearance, which paves the way for weakening the Sufyani’s forces before his final military campaign(17).
To conduct a scholarly and rational correlation assessment, attention must be paid to the following components:
In Shia Hadith sources, signs of reappearance are divided into two categories: definitive signs and non-definitive signs(18).
A vital principle in correlation assessment is distinguishing between resemblance (outward similarity) and full correspondence (all-encompassing alignment). Contemporary events in the regions of the Levant, Iraq, Yemen, and Iran may serve as grounds and preliminaries for the emergence of the Sufyani and the Yamani, but this does not imply the definitive and concrete realization of those events within these specific instances.
In what follows, we analyze several of the most prominent identifications raised in the public domain:
One of the most widespread correlations is matching Takfiri terrorist groups in Syria with the figure of the Sufyani. This correlation stems from the fact that narrations describe the Sufyani as a tyrannical figure from the Levant region who conducts widespread slaughter of the people. Nevertheless, it must be noted that narrations specify distinct physical attributes for the Sufyani, such as a ruddy complexion and blue eyes(19), which do not correspond to any of the leaders of the Takfiri groups. Furthermore, religious scholars have emphasized the necessity of caution regarding these identifications, warning that rashness can cause passivity within the awaiting community and diminish public trust in religious teachings.
Meanwhile, recent developments in Syria and the role of “Hay’at Tahrir al-Sham,” led by Abu Mohammad al-Julani (Ahmad al-Sharaa), who seized power in Damascus following the fall of Bashar al-Assad’s government in December 2024 (Aban 24 Website), have raised fresh questions regarding the relationship between this faction and the figure of the Sufyani.
Nonetheless, many analysts, citing discrepancies in physical characteristics as well as differences like governance (whereas the Sufyani is depicted as the embodiment of tyranny and corruption, the Tahrir al-Sham movement claims reform and seeks to present a comparatively more moderate posture), emphasize the necessity of exercising caution in this identification, categorizing it among instances of hasty applications.
A narration reported from Imam Ali states that he said:
“…I heard the Messenger of Allah (the Holy Prophet Muhammad) say: ‘In the end of times, a people will emerge who are young in age and foolish in dreams [intellect]. Their speech will be among the best speech of mankind; their prayer will be greater than your prayer, and their recitation of the Quran will be greater than your recitation of the Quran. Their faith does not surpass their collarbones—or he said: ‘their throats.’ ‘They will pass through religion just as an arrow passes through game. Therefore, slay them, for indeed slaying them holds a reward on the Day of Resurrection for whoever slays them.’”(20).
Narrative sources have foretold extensive regional conflicts in the end times, among the most prominent of which are the clashes between the Sufyani and his adversaries (such as the Battle of Qarqisiya). Regarding identification, the Supreme Leader (Khamenei) stated:
“Throughout history, there were claimants who applied a sign to themselves or to someone else; all of this is not something that can be easily identified and applied… These are erroneous, misleading, and deceptive. When deviation occurs, the truth will be marginalized, and the means to mislead the minds of the people will be prepared…”.
Among these, one of the most critical contemporary military developments that can be evaluated in relation to malāḥim narrations is the twelve-day war between Iran and the United States in June 2025. This conflict, which commenced with extensive U.S. airstrikes against Iranian nuclear facilities in Fordow, Natanz, and Isfahan (Operation “Midnight Hammer”) on June 22, 2025 (1 Tir 1404), continued with Iran’s missile response against Al Udeid Air Base in Qatar, and ultimately concluded in a ceasefire.
The escalation of tensions between Iran, Israel, and the United States has once again awakened eschatological beliefs among adherents of various faiths; certain Evangelical Christians in the United States have interpreted these confrontations as signs presaging the “Second Coming of Jesus Christ,” while, on the other hand, certain religious groups across the Islamic world interpret regional developments within the framework of narrations concerning the reappearance of Imam al-Mahdi —applications that lack any authentic religious basis.
Operation “Al-Aqsa Flood” on October 7, 2023, dealt the heaviest military blow to the Zionist regime since the 1948 Arab-Israeli war. This operation and the subsequent war in Gaza propelled the region into a new phase of instability and violence, and it has been widely interpreted among religious groups as an eschatological event. Parallel to these developments, the assassination of Sayyid Hassan Nasrallah, the Secretary-General of Lebanese Hezbollah, on September 27, 2024, by the Israeli Air Force, introduced a new phase of heightened tension to the region. This occurrence has likewise been linked in certain analyses to signs of reappearance.
Serious warnings have been issued by researchers and scholars in the field of Mahdism regarding rushed and unscientific applications. The most critical pitfalls include:
Erroneous and hasty identifications preoccupy the community with awaiting specific events rather than cultivating practical and moral readiness.
Diverse factions, driven by political or ideological agendas, attempt to interpret developments to their own advantage and place end-times narrations in service of their goals.
Erroneous predictions regarding the timing or specific embodiments of events diminish public trust in religious teachings.
Some analysts maintain that parts of regional developments (particularly in Syria) represent “fabricated eschatology” orchestrated by Zionist factions and Christian Zionists to alter the geopolitical landscape of the Middle East.
In light of the above, correlating end-times narrations with contemporary developments must be conducted based on the following principles:
Accordingly, “assessing the correlation of end-times narrations with contemporary developments” is a delicate, intricate, and multilayered process. If conducted with precision and based upon scholarly principles, it can facilitate a deeper comprehension of religious texts and the signs of reappearance. However, if accompanied by haste, transient emotions, and political motives, it will lead to misguidance, the undermining of faith, and the passivity of the awaiting community. Therefore, the primary mission of scholars and researchers is the sound elucidation of religious teachings, the correct interpretation of signs, and guiding society toward practical and moral readiness to confront future developments. It is hoped that by understanding these principles, we may pave the ground for the reappearance of the Savior of humanity.
In this article, the Qur’anic and Hadith-based foundations of end-times wars were first explicated. From the Qur’anic perspective, verses such as those concerning the “corruption of the Children of Israel”(21) and the “release of Gog and Magog”(22) symbolically point to the divine pattern of testing humankind and the occurrence of major conflicts at the end of history. In the narrational section, wars were divided into two periods: those occurring before the Reappearance (fitan and malāḥim) and those occurring after it (the decisive wars of Imam al-Mahdi, peace be upon him).
Next, the definitive signs of the Reappearance—including the emergence of the Sufyani, the uprising of the Yamani, the heavenly call, the killing of the Pure Soul (Nafs al-Zakiyyah), and the swallowing of the earth at al-Bayda—were introduced with emphasis on reliable narrations (especially from Imam al-Sadiq, peace be upon him). Among these signs, the role of the Sufyani in generating the greatest battle in human history in the region of “Qarqisiya” (northern Syria) was analyzed in detail.
Subsequently, the major regional end-times wars were examined within the framework of malāḥim, and it was shown that the Levant (al-Shām) constitutes the central locus of these conflicts, while the battle of the three banners (Abqaʿ, Asḥab, and Sufyani) and the confrontation between the Sufyani and the Yamani are among the most significant precursors to the Reappearance.
Finally, the issue of correlating end-times narrations with contemporary developments was explored from a methodological perspective. It was emphasized that any attempt to apply present-day events—such as the Syrian war, the Iran–U.S. war, Operation al-Aqsa Flood, or Takfiri groups—to figures such as the Sufyani requires distinguishing between “minor signs” and “major signs,” avoiding definitive and hasty identifications, and paying attention to precise textual features (such as the Sufyani’s physical attributes). It was also warned that rushed correlation-making may lead to the passivity of the awaiting community, political exploitation, and the weakening of faith.
Based on the findings of this article, the following scholarly conclusions may be drawn:
1. End-times wars in Islamic texts are not merely military phenomena; rather, they are manifestations of divine patterns (sunan ilāhiyyah), including the pattern of trial, eradication, and the promise of the rule of the righteous. This approach makes a historical-theological understanding of the narrations necessary and prevents reducing them to mere predictive reports.
2. The definitive signs of the Reappearance—especially the emergence of the Sufyani and the Battle of Qarqisiya—have been transmitted in both Sunni and Shia sources with a relatively high degree of narrational firmness. However, their details (such as place, time, and the precise identity of the actors) require cautious interpretation due to their symbolic nature and differences among transmissions. Therefore, any claim of definitive correspondence between these signs and contemporary individuals or events lacks scholarly validity and is incompatible with the principles of Hadith criticism and understanding the objectives of the Sharīʿah.
3. Correlating end-times narrations with contemporary developments is valid only if it is carried out based on four components:
a) distinguishing definitive signs from non-definitive ones, and minor signs from major signs;
b) avoiding definitive identifications and limiting oneself to the level of “resemblance” and “ground-setting”;
c) paying attention to the precise context of the narrations (physical, geographical, and temporal features);
d) prioritizing practical and moral preparedness over passive waiting for the realization of the signs.
4. From a methodological perspective, the best response to the doctrine of end-times wars is “active awaiting” (enteẓār-e faʿʿāl): an awaiting in which the Muslim community, by strengthening religious insight, defensive preparedness, justice-expansion, and individual and social reform, prepares itself for any transformation—whether or not it corresponds to the signs. This approach, while remaining protected from the harms of hasty identifications, fulfills the ultimate objective of these teachings, namely, the establishment of the universal government of justice by Imam al-Mahdi (may Allah hasten his noble relief).
5. Finally, future studies in this field should, instead of focusing on discovering definitive instances, address three areas:
• a hermeneutical rereading of the malāḥim narrations with attention to their historical context and symbolic language;
• a pathology of contemporary identifications in Muslim societies and the presentation of a framework for critical dialogue;
• a comparative study of end-times narrations in the Abrahamic religions to better understand shared and differing patterns.
It is hoped that, through understanding these principles and avoiding haste, the ground may be prepared for the appearance of the Savior of humanity and the realization of global justice.
The Holy Qur’an
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