What Are the Signs of the Advent of Imam Mahdi (AJ)?

The term “sign” refers to something that is clear in itself and can lead a person towards a goal or destination. In this article, we aim to examine the signs of the advent of Imam Mahdi (AJ) because we cannot claim that we await his advent, but we are indifferent to these signs. This issue is very serious. The Infallible Imams (PBUT) have predicted it will happen, giving specific dates and times. How is it possible that such an event, which is meant to determine the destiny of the earth and its people and has no precedence in history, has no prerequisites and signs?

The signs of the advent of Imam Mahdi have been mentioned for Shias and righteous people of the End Times so that we can prepare ourselves through recognizing these signs and keeping track of their news in order to be ready for his advent and not fall behind. The Infallible Imams (PBUT) have spoken about the End Times in many hadiths. They said when we see specific signs, it is time to prepare for the Imam’s advent and join his army. By conveying these signs to us, they mean preparing ourselves physically and spiritually, and strive to make the advent happen.

The signs of the advent of Imam Mahdi can be divided into two categories: definite and indefinite. There is a possibility for change in the destiny and degree of indefinite events or what is referred to as “Badā” in Islamic teachings. Even in some characteristics attributed to definite signs, there may be a possibility for change; however, what matters is that the majority of narrations about these signs come from reliable sources and provide strong guidance for joining the Imam’s army.

Sometimes our enemies may know more about these signs than we do; they use various deceptions and plots to distort or conceal them, while we stay unaware of even their generalities due to our ignorance.

In this article, we are going to explore the definite signs of the advent of Imam Mahdi (AJ) and how they relate to what is happening in the world today.

 

Definite Signs of the Advent of Imam Mahdi (AJ)

In this section, we will discuss some of the most definite signs of the advent of Imam Mahdi (AJ). While these signs are generally considered less likely to change, it is important to remember that this change is not impossible.

 

1. The Uprising of Sufyani

The first definite and certain sign of the advent of Imam Mahdi (AJ) is the uprising of an individual known as Sufyani. It is said that the uprising of Sufyani, al-Khurasani, and al-Yamani occurs within one year, one month, and one day.[1] Narrations point to the month of Rajab as the time when these events are expected to unfold.

Sufyani is described as a man with a yellowish red face, one eye, an ugly face with medium height, pockmarks on his face, and having scars on his face.[2] He is from the Umayyad tribe and has a white spot in his eye.[3] His name is Othman and he rises in Damascus.

According to narrations, it can be inferred that Sufyani will be supported by western governments. He goes to Rome and Western countries to receive necessary training to fight against al-Khurasani, ruler of Iran, and his army, but then he converts to Christianity in the West and returns wearing a cross around his neck.[4] Essentially, he is a hypocrite because even though he converts to Christianity, he hides it while making others believe that he still adheres to Islam.[5]

Conflicts arise between him and other rivals in Syria until Sufyani eventually comes into power after defeating them; however, it should be noted that his rule extends beyond Damascus as it encompasses Homs, Jordan, Palestine, and Qinnasrin which are collectively referred as “The five regions of the Levant.” It takes him six months to conquer these regions and he rules over them for nine months. The total time from the start of his conflict to his overthrow is fifteen months.[6]

 

2.The Rising of al-Yamani

Another definite sign of the advent of Imam Mahdi is the rising of someone named Sayyid Yamani or al-Yamani.[7] Of course, there are two people called Yamani in narrations. Before the actual appearance of the Yamani figure, a person emerges in Sana’a, Yemen. Analysts have suggested that this first “Yamani” figure is the leader of Yemen’s Ansarullah movement, Abdul Malik Badr al-Din al-Houthi. His characteristics are seen as consistent with the traditional descriptions of the Yamani figure.

The second al-Yamani is mentioned in narrations as “Kasir Ainiyah,” which means the one who is humble and rises from Yemen. Although his leadership experience is much less than al-Khurasani’s, he is more influential in guiding people.

 

3. The Heavenly Cry in Ramadan

We mentioned that the cry in Rajab was a possible sign, but the cry in the month of Ramadan is a definite sign of the advent of Imam Mahdi (AJ). On the night of Friday on the 23rd of Ramadan, in the last year before the advent, Gabriel will call out loudly from the sky, and every nation and people around the world will understand that call in their own language. Gabriel will declare that the truth is with Ali (PBUH) and his followers, and they are the saved ones. He will mention the Qa’im and give glad tidings of his rule and leadership.[8] When Imam Sadiq (PBUH) was asked if anyone would still have doubts about Imam Mahdi (AJ) even after Gabriel mentions the Qa’im, he replied, “Satan does not leave them. At the end of that day, a similar call will be heard from the sky by Satan, causing people to fall into doubt, leading them astray.[9]

In His infinite wisdom, God simultaneously presents us with both guidance and misguidance, allowing us to freely choose our own path. During this time, Satan will cry out, proclaiming, “O people, know that the truth lies with Sufyani and his followers.” However, some narrations suggest that instead of referring to Sufyani, this may actually be alluding to Uthman, the third Caliph.[10] The followers of falsehood and doubt will be shaken after Satan’s cry and fall into doubt. In fact, only those who have nurtured two qualities within themselves will understand the difference between the two calls of Gabriel and Satan. There are two types of people at this time. The first are those who are well-versed in these narrations and prophecies and have prepared themselves accordingly. The second are those who have cultivated a sincere heart through diligent self-improvement and vigilance. This latter group has become ready and compatible with the Imam, having gained deep insight and the ability to discern truth from falsehood.[11]

 

4. The Battle of Qirqisiya and Sufyani’s Invasion of Iraq

In describing the signs of the advent of Imam Mahdi (AJ), we must say that Sufyani will begin killing and massacring Shia Muslims[12] two to three months after Rajab.[13] The war begins in the month of Shawwal.[14] Tribes and groups stand against each other in the month of Dhu al-Qadah, and blood is shed in Dhu al-Hijjah.

Sufyani seeks to revenge and kill Shia Muslims in the first six months, and he initially attacks Iraq. On his way to Iraq, he passes through the land of Qirqisiya. A major battle between Turks and Sufyani takes place in border areas of Syria, Turkey, and Iraq.[15] This fierce clash between two oppressive sides results in heavy and tragic slaughter, but Shia Muslims do not participate in it.[16]

Sufyani’s army moves towards Iraq.[17] They conquer Kufa in Dhu al-Qadah or Dhu al-Hijjah, and then they plan to attack Iran. However, forces led by al-Khurasani are ready at Iran’s borders to defeat Sufyani’s army. The Sufyani soldiers retreat to Najaf. Then, at the request of the government of Hejaz to confront Imam Mahdi (AJ) and assassinate him, a group of Sufyani’s soldiers go to Saudi Arabia. But before they arrive, the Imam leaves Medina and travels to Mecca.[18]

 

5. The Killing of Nafs Zakiyya

Nafs Zakiyya (Pure Soul) is a righteous and pure individual who is close to God; his existence and the events related to him are definite signs of the advent of Imam Mahdi (AJ). In documents, three Nafs Zakiyya figures are mentioned, with two of them being probable and one being definite: Nafs Zakiyya from Kufa, Nafs Zakiyya from Medina, and Nafs Zakiyya from Mecca. The existence of Nafs Zakiyya from Kufa[19] and Medina is possible, but Nafs Zakiyya from Mecca is a definite sign of the advent of Imam Mahdi (AJ).[20] Historians believe that the characteristics of Nafs Zakiyya from Kufa match those of martyr Sayyid Muhammad Baqir Hakim.[21]

Nafs Zakiyya from Mecca[22] is a person who will be sent by the Imam from Medina to Mecca to deliver the Imam’s letter and message to the people of Mecca. He is a devoted warrior who struggles in the cause of God; the Imam trusts him and he obeys the Imam’s orders. However, on the 25th of Dhu al-Qadah, he is martyred, along with his brother, by the rulers of Saudi Arabia. After his martyrdom, God becomes angry with the people of Hejaz.[23] Then, fifteen days after the killing of Nafs Zakiyya on the tenth of Muharram, Imam Mahdi (AJ) will rise up.[24]

 

6. The Sufyani’s Army Swallowed by the Earth

You may have heard of Khasf al-Bayda as a sign of the advent of Imam Mahdi (AJ).[25] In Arabic, khasf means to swallow and bayda means a barren inhospitable desert. Of course, in narrations, bayda refers to a desert between Mecca and Medina. Khasf al-Bayda is the final definite sign of the advent of Imam Mahdi (AJ), and after this event, no other definite or indefinite signs will occur. When Sufyani’s army reaches Medina in pursuit of the Imam and does not find him, they brutally massacre Shia Muslims in Medina. Then they leave Medina and head towards Mecca in pursuit of the Imam. After traveling about thirty to forty kilometers, they reach the area of Bayda, where the earth swallows Sufyani’s army. Following the sinking of Sufyani’s army into the earth, we will witness the announcement of the Imam’s uprising in Mecca. Subsequently, the Imam will move towards Kufa, and the forces led by al-Khurasani will join him.

Possible and Indefinite Signs of the Advent of Imam Mahdi (AJ)

As we mentioned, when it comes to the signs of the advent of Imam Mahdi (AJ), there are two types: definite signs and indefinite signs. The latter are the signs that are very likely to happen, yet they might not. These include:

1. The Uprising of a Man from the East in Qom

Perhaps the first significant event that prepares the ground for the advent of Imam Mahdi (AJ) is the uprising of a man from Qom. Numerous serious narrations in reliable sources and documents have spoken about a revolution in the East, which paves the way for the advent of Imam Mahdi (AJ). These narrations have so high credibility and authenticity, and their message is so clear that analyzing and correlating these narrations with the Iranian Islamic Revolution is not difficult.

According to Imam Baqir (PBUH), “A group in the East rises up and demands their rights, but the government does not give them what is rightfully theirs. They take up arms and prepare for battle. Then their unjust ruler agrees to grant them their rights, but they no longer accept this and take matters into their own hands to secure what is theirs. They will not hand over their flag to anyone other than your Master (Imam Mahdi). Their casualties are considered martyrs. If I had witnessed this revolution, I would have preserved myself for the Master of the Command (Imam Mahdi).”[26]

This narration probably refers to the Islamic Revolution of Iran in 1979 because it precisely matches the events that occurred then. After the people’s revolution, the Shah of Iran promised to compensate, but people rejected his request. The statement at the end of Imam Baqir’s narration implies that the time period between the Iranian Revolution and the rising of Imam Mahdi is approximately equal to the natural lifespan of a person, as he says, “I would have preserved myself for the Master of the Command”; this indicates that the time between the Iranian Revolution and the advent of Imam Mahdi is so short that a person alive during the Iranian Revolution may live long enough to see Imam Mahdi’s advent and uprising.

Most narrations mention a revolution of the people of the East, so we need to understand the concept of the “East” in these narrations. The geographical location of Hejaz is such that Egypt and Morocco are to its west, Iraq and Syria to its north and northwest, Iran to its east, and China and India far to its east. As a result, a rule of thumb is that Iran is located east of Hejaz on the map.

Imam Kazim (PBUH) also describes one of the most important signs of the advent of Imam Mahdi as follows: “A man from Qom will invite people to righteousness. Some will respond to his call, gathering around him with hearts like pieces of iron. Stormy winds[27] will not shake them; they will not fear war, nor will they tire; they rely on God and good outcomes await those who are pious.”[28]

In the narration approved by the Shia and Sunni from Imam Ali (PBUH), it is clearly stated that the beginning of the rule of Imam Mahdi (AJ) starts from the east, as if the revolution of a man from Qom is considered the same as the revolution of Imam Mahdi.[29] However, we should keep in mind that when the name “Qom” is mentioned, it is not just referring to the people of the city of Qom, but more broadly to the Iranians and Shias who are allied with the leader of that revolution.

Prophet Muhammad (PBUH) also gives good news about an uprising from the people in the East as the end of all sufferings. He says, “Whoever among you witnesses an uprising from the people of the East should join them even if it means crawling on ice and snow.”[30] Almost all scholars and interpreters agree that these narrations refer to the Islamic Revolution of Iran, and when mentioning “a man from Qom” starting this revolution, it is understood to be Imam Khomeini.

The Wahhabis made great efforts to create a fake substitute for this revolution to distract people’s minds from the Iranian Revolution. They founded groups like the Taliban, Al-Qaeda, and ISIS to mislead the people and mistake these satanic movements for the sacred revolution which paves the way for the advent of Imam Mahdi (AJ) in the East, but they failed. Nevertheless, the saying of the Messenger of Allah (PBUH) is the proof for everyone when he said: “People from the East will rise up and revolt in a way that prepares the ground and sets the stage for the reign and rule of the Mahdi.”[31]

So based on these narrations, a revolution occurs in Iran before the advent of Imam Mahdi (AJ), which prepares the ground for his advent, and it is one of the signs of his advent. This revolution takes shape in multiple phases. It ultimately prevails through armed struggle and continues until the advent of Imam Mahdi (AJ), without being defeated.

Imam Khomeini’s words are an important clue for us to understand this good news. By piecing together Imam Khomeini’s statements about the advent of Imam Mahdi (AJ), we understand that he initiated the revolution in Iran with the intention of fulfilling the prophesied good news about the advent of the Imam (AJ). He came to make a revolution that paves the way for the advent of Imam Mahdi (AJ).

 

2. Events in Egypt

One of the news mentioned as a sign of the advent of Imam Mahdi is that the ruler of Egypt is killed by people.[32] Some consider this to be Anwar Sadat’s assassination, who was the first Arab ruler to make peace with Israel and was executed by Colonel Khalid al-Islambuli and the people of Egypt.

Another sign of the advent of Imam Mahdi is that the people of Egypt overthrow their oppressive ruler and restore power to their loyal ruler. Some people believe that Hosni Mubarak’s downfall in Egypt matches this description exactly.

 

3. A Person Named Shisbani

Narrations have identified a person named Shisbani in Iraq as one of the signs of the advent of Imam Mahdi. This person rises after the revolution of Iran and before Sufyani’s uprising and martyrs many prominent figures.[33] According to research and interpretations of scholars, this figure can be equated with Saddam Hussein.

 

4. Transferring the Center of Islamic Human Sciences from Najaf to Qom

One of the signs of the advent of Imam Mahdi mentioned by Imam Sadiq (PBUH) is that human sciences would be transferred from their center in Najaf to Qom, making Qom the center for disseminating human sciences.[34] Interestingly, this statement was made at a time when neither Najaf nor Kufa were centers for disseminating human sciences. Even more interestingly, at that time Qom was neither a prominent Shia or religious city, nor even a relatively well-known city.

You may know that Najaf has been the center of Islamic human sciences for about a thousand years. After this millennium-long period, the center for human sciences was moved from Najaf to Qom. This event was strange and almost impossible, but today people from all over the world come to Qom to study Islamic sciences, and scholars gain knowledge in various ways in this center.

 

5. Disagreement among the Princes of Saudi Arabia and the Death of Abdullah

In numerous narrations, there is a reference to a conflict among the Arab princes of Hejaz, ultimately leading to the death of the ruler of Hejaz named Abdullah.[35] After Abdullah’s death, the government of Saudi Arabia does not collapse, but there is no consensus about or stability in its administration as before. The struggle for power continues until the advent of Imam Mahdi (AJ) in Hejaz.

 

6. Testing People with Hardships and Calamities

According to narrations, there are signs of the advent of Imam Mahdi (AJ) where people will be tested, signs such as hunger due to inflation, fear of oppressive rulers, poverty and financial loss due to economic recession, widespread death and destruction, and agricultural hardship.[36] Additionally, there is mention of an increase in natural disasters such as heavy rainfall and flooding, particularly during the months of Jumada al-Thani and the beginning of Rajab in the year preceding his arrival.[37]

 

7. Possible Events in the Last Rajab Before the Advent

Possible signs and indefinite signs of the advent of Imam Mahdi in the month of Rajab before the advent include the appearance of a face and a hand in the sky, followed by a proclamation from the heavens that will be heard and understood by all the inhabitants of the earth in their mother tongue.[38] It is said that there will be three calls in the month of Rajab, each conveying a specific message: a curse upon the oppressors, news of the imminent advent of Imam Mahdi (AJ) and the Day of Judgment, and a call to obey the Imam. However, there is no precise narration indicating that these three calls will occur simultaneously on a specific day and time.[39]

 

8. Possible Events in the Month of Ramadan Before the Advent of Imam Mahdi (AJ)

There are several possible signs pointing to the advent of Imam Mahdi around the time of Ramadan before his advent, including fires in Saudi Arabia and floods in Najaf.[40] Additionally, a solar eclipse at the middle of the month of Ramadan and a lunar eclipse at the end of the month are also possible events during this time.[41]

 

9. Al-Khurasani

Sayyid Khurasani or al-Khurasani is one of the most important figures in paving the way for the advent of Imam Mahdi and the establishment of the promised global civilization. According to narrations, he is described as the spiritual leader of the Iranian Revolution at the time of the advent, not the man who initially sparked the Revolution from Qom. He is a descendant of Imam Hussain and comes from Khurasan, and he is disliked and hatred by Western powers. There is a mark on his right hand and probably on his left hand.[42] He has been with people for many years, but they did not know that he is Sayyid Khurasani, until he rises in the month of Rajab before the advent of Imam Mahdi (AJ) and reveals his identity. Although his uprising occurs in Rajab, he will not engage in military actions during Sha’ban, Ramadan, or Shawwal. However, during Dhu al-Qadah or Dhu al-Hijjah, he will defend the Shia in Iraq against Sufyani and defeat him. The biggest and most significant army of the Imam, even in the era after the advent, is the powerful army of al-khurasani. It is mentioned in the narrations that this powerful army will hand over power to Imam Mahdi (AJ).

 

10. Commander of Al-Khurasani’s Army

In various sources introducing the signs of the advent of Imam Mahdi, there is much discussion about the brave and devoted commander of Sayyid Khurasani. This fearless commander, under the pseudonym Shu’ayb bin Saleh,[43] is the commander of the army not only before the advent of Imam Mahdi but also after it. He is a brave man with a medium skin tone and thin beard; he has certainty and insight, and he comes from the city of Rey or central regions of Iran. In all the wars and conquests in Iraq, Syria, and Jerusalem, Imam Mahdi uses Sayyid Khurasani’s army under Shu’ayb bin Saleh’s command.

In this article, we examined definite and indefinite signs of the advent of Imam Mahdi according to narrations. However, it is important to recognize that the occurrence or non-occurrence of these signs is entirely in the hands of God. As mentioned previously, it is possible that none of these signs may come to pass, or alternatively, they may all manifest suddenly on a single day. What matters most is that we recognize the nearness of the advent of Imam Mahdi and seek the signs of his advent within ourselves. Only then can we be his true awaiters and supporters even if we are not alive during his time.

[1]. AbuJa’far Muhammad ibn al-Hassan al-Tusi. Book of Occultation. Qom: Ansariyan Publications, 2013, chapter 51, p. 443.

[2]. Muhammad b. Ibrahim Al-Nu’mani. Kitab al-Ghayba. p. 292.

[3]. Shaykh Saduq. Kamal a-din wa tamam al-ni ‘ma. vol. 2, p. 651.

[4]. Al-Tusi. Book of Occultation.

[5]. Ali Kourani. Epoch of Appearance. CreateSpace Independent Publishing Platform, 2013, pp. 49-50.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadith 56.

[6]. Ali Kourani. Epoch of Appearance. pp. 40, 45, 53.

Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 14, hadith 67.

[7]. Al-Tusi. Book of Occultation. Chapter 51., p. 479.

[8]. Al-Tusi. Book of Occultation. p. 454.

[9]. Al-Nu’mani. Kitab al-Ghayba. p. 246.

[10]. Shaykh Saduq. Kamaaludin Wa Tamaamun Ni’ma. trans., Sayyid Athar Husayn S.H. Rizvi. Mumbai: Az-Zahra Publications, vol. 2, p. 258.

[11]. Muhammad Baqir Majlisi. Bihar Al-Anwar. vol. 2, p. 295.

[12]. The Shias of Iraq and Syria, not the Shias of Iran. Because the Shias of Iran are supported by Sayyid Khurasani.

[13]. Al-Nu’mani. Kitab al-Ghayba. p. 300.

Al-Kulaynī. Al-Kāfi. vol. 8, hadith 381.

[14]. Alī ibn Mūsá Ibn Ṭāwūs. Al-Malāḥim wa-al-fitan. al-Maṭbaʻah al-Ḥaydarīyah, 1963, p. 284.

[15]. Ali Kourani. Epoch of Appearance. p.21.

Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 451, hadith 1.

[16]. Majlisi. Bihar Al-Anwar. vol. 52, p. 141.

[17]. Al-Nu’mani. Kitab al-Ghayba. p. 306.

Majlisi. Bihar Al-Anwar. vol. 53, p. 83.

[18]. Shaykh al-Mufid. Al-Ikhtisas. p. 256.

[19]. Shaykh al-Mufid. Al-Irshad fi ma’rifat hujaj Allah ‘ala l-‘ibad. vol. 2, p. 368.

[20]. Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 483, hadith 1.

Shaykh al-Saduq. Al-Khisal. trans., Dr. Ali Peiravi. Qom: Ansariyan Publications, 2008. Book 6, chapter 73, hadith 1.

[21]. Ali Kourani. Epoch of Appearance. p.63.

[22]. Majlisi. Bihar Al-Anwar. vol. 52, hadith 87, p. 296.

Shaykh Saduq. Kamaaludin Wa Tamaamun Ni’ma. vol. 2, chapter 32, hadith 16.

[23]. Bihar Al-Anwar. vol. 52, chapter 26, hadith 81, p. 400.

[24]. Shaykh Al-Mufid. Kitab Al-Irshad. trans., I.K.A. Howard. New York: Tahrike Tarsile Qur’an, 1981, p. 514.

[25]. Shaykh al-Saduq. Al-Khisal. Book 6, chapter 73, hadith 1.

Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 14, hadith 15.

[26]. Ibid. hadith 50.

[27]. Events and enmity of enemies

[28]. Majlisi. Bihar Al-Anwar. vol. 57, chapter 36, hadith 37.

[29]. Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 18, hadith 14.

Ali Kourani. Epoch of Appearance. p.109.

[30]. Majlisi. Bihar Al-Anwar. vol. 51, chapter 6, hadith 29, p. 134.

[31]. Ibid. p. 141.

[32]. Shaykh Al-Mufid. Kitab Al-Irshad. p. 510.

[33]. Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 18, hadith 8.

[34]. Majlisi. Bihar Al-Anwar. vol. 57, chapter 36, hadith 23.

[35]. Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 14, hadith 13.

Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 254, hadith 1.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadiths 3, 23, 25.

[36]. Shaykh Saduq. Kamaaludin Wa Tamaamun Ni’ma: vol. 2, chapter 57, hadith 3.

[37]. Majlisi. Bihar Al-Anwar. vol. 53, chapter 29, hadith 94, p. 126.

Shaykh Al-Mufid. Kitab Al-Irshad. p. 518.

[38]. Al-Numani. Kitab al-Ghayba. Book 2, chapter 14, hadith 10 & book 1, chapter 51, hadith 9.

[39]. Ibid.

[40]. Ali Kourani. Epoch of Appearance. p.39.

Shaykh Al-Mufid. Kitab Al-Irshad. p. 510.

[41]. Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 258, hadith 1.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadith 17.

[42]. Ali Kourani. Epoch of Appearance. p.130.

Majlisi. Bihar Al-Anwar. vol. 51, chapter 6, hadith 94, p. 134.

[43]. Ali Kourani. Epoch of Appearance. p. 130.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadith 57.

What Are the Signs of the Advent of Imam Mahdi (AJ)?

The term “sign” refers to something that is clear in itself and can lead a person towards a goal or destination. In this article, we aim to examine the signs of the advent of Imam Mahdi (AJ) because we cannot claim that we await his advent, but we are indifferent to these signs. This issue is very serious. The Infallible Imams (PBUT) have predicted it will happen, giving specific dates and times. How is it possible that such an event, which is meant to determine the destiny of the earth and its people and has no precedence in history, has no prerequisites and signs?

The signs of the advent of Imam Mahdi have been mentioned for Shias and righteous people of the End Times so that we can prepare ourselves through recognizing these signs and keeping track of their news in order to be ready for his advent and not fall behind. The Infallible Imams (PBUT) have spoken about the End Times in many hadiths. They said when we see specific signs, it is time to prepare for the Imam’s advent and join his army. By conveying these signs to us, they mean preparing ourselves physically and spiritually, and strive to make the advent happen.

The signs of the advent of Imam Mahdi can be divided into two categories: definite and indefinite. There is a possibility for change in the destiny and degree of indefinite events or what is referred to as “Badā” in Islamic teachings. Even in some characteristics attributed to definite signs, there may be a possibility for change; however, what matters is that the majority of narrations about these signs come from reliable sources and provide strong guidance for joining the Imam’s army.

Sometimes our enemies may know more about these signs than we do; they use various deceptions and plots to distort or conceal them, while we stay unaware of even their generalities due to our ignorance.

In this article, we are going to explore the definite signs of the advent of Imam Mahdi (AJ) and how they relate to what is happening in the world today.

 

H2 Definite Signs of the Advent of Imam Mahdi (AJ)

In this section, we will discuss some of the most definite signs of the advent of Imam Mahdi (AJ). While these signs are generally considered less likely to change, it is important to remember that this change is not impossible.

 

1. The Uprising of Sufyani

The first definite and certain sign of the advent of Imam Mahdi (AJ) is the uprising of an individual known as Sufyani. It is said that the uprising of Sufyani, al-Khurasani, and al-Yamani occurs within one year, one month, and one day.[1] Narrations point to the month of Rajab as the time when these events are expected to unfold.

Sufyani is described as a man with a yellowish red face, one eye, an ugly face with medium height, pockmarks on his face, and having scars on his face.[2] He is from the Umayyad tribe and has a white spot in his eye.[3] His name is Othman and he rises in Damascus.

According to narrations, it can be inferred that Sufyani will be supported by western governments. He goes to Rome and Western countries to receive necessary training to fight against al-Khurasani, ruler of Iran, and his army, but then he converts to Christianity in the West and returns wearing a cross around his neck.[4] Essentially, he is a hypocrite because even though he converts to Christianity, he hides it while making others believe that he still adheres to Islam.[5]

Conflicts arise between him and other rivals in Syria until Sufyani eventually comes into power after defeating them; however, it should be noted that his rule extends beyond Damascus as it encompasses Homs, Jordan, Palestine, and Qinnasrin which are collectively referred as “The five regions of the Levant.” It takes him six months to conquer these regions and he rules over them for nine months. The total time from the start of his conflict to his overthrow is fifteen months.[6]

 

2.The Rising of al-Yamani

Another definite sign of the advent of Imam Mahdi is the rising of someone named Sayyid Yamani or al-Yamani.[7] Of course, there are two people called Yamani in narrations. Before the actual appearance of the Yamani figure, a person emerges in Sana’a, Yemen. Analysts have suggested that this first “Yamani” figure is the leader of Yemen’s Ansarullah movement, Abdul Malik Badr al-Din al-Houthi. His characteristics are seen as consistent with the traditional descriptions of the Yamani figure.

The second al-Yamani is mentioned in narrations as “Kasir Ainiyah,” which means the one who is humble and rises from Yemen. Although his leadership experience is much less than al-Khurasani’s, he is more influential in guiding people.

 

3. The Heavenly Cry in Ramadan

We mentioned that the cry in Rajab was a possible sign, but the cry in the month of Ramadan is a definite sign of the advent of Imam Mahdi (AJ). On the night of Friday on the 23rd of Ramadan, in the last year before the advent, Gabriel will call out loudly from the sky, and every nation and people around the world will understand that call in their own language. Gabriel will declare that the truth is with Ali (PBUH) and his followers, and they are the saved ones. He will mention the Qa’im and give glad tidings of his rule and leadership.[8] When Imam Sadiq (PBUH) was asked if anyone would still have doubts about Imam Mahdi (AJ) even after Gabriel mentions the Qa’im, he replied, “Satan does not leave them. At the end of that day, a similar call will be heard from the sky by Satan, causing people to fall into doubt, leading them astray.[9]

In His infinite wisdom, God simultaneously presents us with both guidance and misguidance, allowing us to freely choose our own path. During this time, Satan will cry out, proclaiming, “O people, know that the truth lies with Sufyani and his followers.” However, some narrations suggest that instead of referring to Sufyani, this may actually be alluding to Uthman, the third Caliph.[10] The followers of falsehood and doubt will be shaken after Satan’s cry and fall into doubt. In fact, only those who have nurtured two qualities within themselves will understand the difference between the two calls of Gabriel and Satan. There are two types of people at this time. The first are those who are well-versed in these narrations and prophecies and have prepared themselves accordingly. The second are those who have cultivated a sincere heart through diligent self-improvement and vigilance. This latter group has become ready and compatible with the Imam, having gained deep insight and the ability to discern truth from falsehood.[11]

 

4. The Battle of Qirqisiya and Sufyani’s Invasion of Iraq

In describing the signs of the advent of Imam Mahdi (AJ), we must say that Sufyani will begin killing and massacring Shia Muslims[12] two to three months after Rajab.[13] The war begins in the month of Shawwal.[14] Tribes and groups stand against each other in the month of Dhu al-Qadah, and blood is shed in Dhu al-Hijjah.

Sufyani seeks to revenge and kill Shia Muslims in the first six months, and he initially attacks Iraq. On his way to Iraq, he passes through the land of Qirqisiya. A major battle between Turks and Sufyani takes place in border areas of Syria, Turkey, and Iraq.[15] This fierce clash between two oppressive sides results in heavy and tragic slaughter, but Shia Muslims do not participate in it.[16]

Sufyani’s army moves towards Iraq.[17] They conquer Kufa in Dhu al-Qadah or Dhu al-Hijjah, and then they plan to attack Iran. However, forces led by al-Khurasani are ready at Iran’s borders to defeat Sufyani’s army. The Sufyani soldiers retreat to Najaf. Then, at the request of the government of Hejaz to confront Imam Mahdi (AJ) and assassinate him, a group of Sufyani’s soldiers go to Saudi Arabia. But before they arrive, the Imam leaves Medina and travels to Mecca.[18]

 

5. The Killing of Nafs Zakiyya

Nafs Zakiyya (Pure Soul) is a righteous and pure individual who is close to God; his existence and the events related to him are definite signs of the advent of Imam Mahdi (AJ). In documents, three Nafs Zakiyya figures are mentioned, with two of them being probable and one being definite: Nafs Zakiyya from Kufa, Nafs Zakiyya from Medina, and Nafs Zakiyya from Mecca. The existence of Nafs Zakiyya from Kufa[19] and Medina is possible, but Nafs Zakiyya from Mecca is a definite sign of the advent of Imam Mahdi (AJ).[20] Historians believe that the characteristics of Nafs Zakiyya from Kufa match those of martyr Sayyid Muhammad Baqir Hakim.[21]

Nafs Zakiyya from Mecca[22] is a person who will be sent by the Imam from Medina to Mecca to deliver the Imam’s letter and message to the people of Mecca. He is a devoted warrior who struggles in the cause of God; the Imam trusts him and he obeys the Imam’s orders. However, on the 25th of Dhu al-Qadah, he is martyred, along with his brother, by the rulers of Saudi Arabia. After his martyrdom, God becomes angry with the people of Hejaz.[23] Then, fifteen days after the killing of Nafs Zakiyya on the tenth of Muharram, Imam Mahdi (AJ) will rise up.[24]

 

6. The Sufyani’s Army Swallowed by the Earth

You may have heard of Khasf al-Bayda as a sign of the advent of Imam Mahdi (AJ).[25] In Arabic, khasf means to swallow and bayda means a barren inhospitable desert. Of course, in narrations, bayda refers to a desert between Mecca and Medina. Khasf al-Bayda is the final definite sign of the advent of Imam Mahdi (AJ), and after this event, no other definite or indefinite signs will occur. When Sufyani’s army reaches Medina in pursuit of the Imam and does not find him, they brutally massacre Shia Muslims in Medina. Then they leave Medina and head towards Mecca in pursuit of the Imam. After traveling about thirty to forty kilometers, they reach the area of Bayda, where the earth swallows Sufyani’s army. Following the sinking of Sufyani’s army into the earth, we will witness the announcement of the Imam’s uprising in Mecca. Subsequently, the Imam will move towards Kufa, and the forces led by al-Khurasani will join him.

H2 Possible and Indefinite Signs of the Advent of Imam Mahdi (AJ)

As we mentioned, when it comes to the signs of the advent of Imam Mahdi (AJ), there are two types: definite signs and indefinite signs. The latter are the signs that are very likely to happen, yet they might not. These include:

1. The Uprising of a Man from the East in Qom

Perhaps the first significant event that prepares the ground for the advent of Imam Mahdi (AJ) is the uprising of a man from Qom. Numerous serious narrations in reliable sources and documents have spoken about a revolution in the East, which paves the way for the advent of Imam Mahdi (AJ). These narrations have so high credibility and authenticity, and their message is so clear that analyzing and correlating these narrations with the Iranian Islamic Revolution is not difficult.

According to Imam Baqir (PBUH), “A group in the East rises up and demands their rights, but the government does not give them what is rightfully theirs. They take up arms and prepare for battle. Then their unjust ruler agrees to grant them their rights, but they no longer accept this and take matters into their own hands to secure what is theirs. They will not hand over their flag to anyone other than your Master (Imam Mahdi). Their casualties are considered martyrs. If I had witnessed this revolution, I would have preserved myself for the Master of the Command (Imam Mahdi).”[26]

This narration probably refers to the Islamic Revolution of Iran in 1979 because it precisely matches the events that occurred then. After the people’s revolution, the Shah of Iran promised to compensate, but people rejected his request. The statement at the end of Imam Baqir’s narration implies that the time period between the Iranian Revolution and the rising of Imam Mahdi is approximately equal to the natural lifespan of a person, as he says, “I would have preserved myself for the Master of the Command”; this indicates that the time between the Iranian Revolution and the advent of Imam Mahdi is so short that a person alive during the Iranian Revolution may live long enough to see Imam Mahdi’s advent and uprising.

Most narrations mention a revolution of the people of the East, so we need to understand the concept of the “East” in these narrations. The geographical location of Hejaz is such that Egypt and Morocco are to its west, Iraq and Syria to its north and northwest, Iran to its east, and China and India far to its east. As a result, a rule of thumb is that Iran is located east of Hejaz on the map.

Imam Kazim (PBUH) also describes one of the most important signs of the advent of Imam Mahdi as follows: “A man from Qom will invite people to righteousness. Some will respond to his call, gathering around him with hearts like pieces of iron. Stormy winds[27] will not shake them; they will not fear war, nor will they tire; they rely on God and good outcomes await those who are pious.”[28]

In the narration approved by the Shia and Sunni from Imam Ali (PBUH), it is clearly stated that the beginning of the rule of Imam Mahdi (AJ) starts from the east, as if the revolution of a man from Qom is considered the same as the revolution of Imam Mahdi.[29] However, we should keep in mind that when the name “Qom” is mentioned, it is not just referring to the people of the city of Qom, but more broadly to the Iranians and Shias who are allied with the leader of that revolution.

Prophet Muhammad (PBUH) also gives good news about an uprising from the people in the East as the end of all sufferings. He says, “Whoever among you witnesses an uprising from the people of the East should join them even if it means crawling on ice and snow.”[30] Almost all scholars and interpreters agree that these narrations refer to the Islamic Revolution of Iran, and when mentioning “a man from Qom” starting this revolution, it is understood to be Imam Khomeini.

The Wahhabis made great efforts to create a fake substitute for this revolution to distract people’s minds from the Iranian Revolution. They founded groups like the Taliban, Al-Qaeda, and ISIS to mislead the people and mistake these satanic movements for the sacred revolution which paves the way for the advent of Imam Mahdi (AJ) in the East, but they failed. Nevertheless, the saying of the Messenger of Allah (PBUH) is the proof for everyone when he said: “People from the East will rise up and revolt in a way that prepares the ground and sets the stage for the reign and rule of the Mahdi.”[31]

So based on these narrations, a revolution occurs in Iran before the advent of Imam Mahdi (AJ), which prepares the ground for his advent, and it is one of the signs of his advent. This revolution takes shape in multiple phases. It ultimately prevails through armed struggle and continues until the advent of Imam Mahdi (AJ), without being defeated.

Imam Khomeini’s words are an important clue for us to understand this good news. By piecing together Imam Khomeini’s statements about the advent of Imam Mahdi (AJ), we understand that he initiated the revolution in Iran with the intention of fulfilling the prophesied good news about the advent of the Imam (AJ). He came to make a revolution that paves the way for the advent of Imam Mahdi (AJ).

 

2. Events in Egypt

One of the news mentioned as a sign of the advent of Imam Mahdi is that the ruler of Egypt is killed by people.[32] Some consider this to be Anwar Sadat’s assassination, who was the first Arab ruler to make peace with Israel and was executed by Colonel Khalid al-Islambuli and the people of Egypt.

Another sign of the advent of Imam Mahdi is that the people of Egypt overthrow their oppressive ruler and restore power to their loyal ruler. Some people believe that Hosni Mubarak’s downfall in Egypt matches this description exactly.

 

3. A Person Named Shisbani

Narrations have identified a person named Shisbani in Iraq as one of the signs of the advent of Imam Mahdi. This person rises after the revolution of Iran and before Sufyani’s uprising and martyrs many prominent figures.[33] According to research and interpretations of scholars, this figure can be equated with Saddam Hussein.

 

4. Transferring the Center of Islamic Human Sciences from Najaf to Qom

One of the signs of the advent of Imam Mahdi mentioned by Imam Sadiq (PBUH) is that human sciences would be transferred from their center in Najaf to Qom, making Qom the center for disseminating human sciences.[34] Interestingly, this statement was made at a time when neither Najaf nor Kufa were centers for disseminating human sciences. Even more interestingly, at that time Qom was neither a prominent Shia or religious city, nor even a relatively well-known city.

You may know that Najaf has been the center of Islamic human sciences for about a thousand years. After this millennium-long period, the center for human sciences was moved from Najaf to Qom. This event was strange and almost impossible, but today people from all over the world come to Qom to study Islamic sciences, and scholars gain knowledge in various ways in this center.

 

5. Disagreement among the Princes of Saudi Arabia and the Death of Abdullah

In numerous narrations, there is a reference to a conflict among the Arab princes of Hejaz, ultimately leading to the death of the ruler of Hejaz named Abdullah.[35] After Abdullah’s death, the government of Saudi Arabia does not collapse, but there is no consensus about or stability in its administration as before. The struggle for power continues until the advent of Imam Mahdi (AJ) in Hejaz.

 

6. Testing People with Hardships and Calamities

According to narrations, there are signs of the advent of Imam Mahdi (AJ) where people will be tested, signs such as hunger due to inflation, fear of oppressive rulers, poverty and financial loss due to economic recession, widespread death and destruction, and agricultural hardship.[36] Additionally, there is mention of an increase in natural disasters such as heavy rainfall and flooding, particularly during the months of Jumada al-Thani and the beginning of Rajab in the year preceding his arrival.[37]

 

7. Possible Events in the Last Rajab Before the Advent

Possible signs and indefinite signs of the advent of Imam Mahdi in the month of Rajab before the advent include the appearance of a face and a hand in the sky, followed by a proclamation from the heavens that will be heard and understood by all the inhabitants of the earth in their mother tongue.[38] It is said that there will be three calls in the month of Rajab, each conveying a specific message: a curse upon the oppressors, news of the imminent advent of Imam Mahdi (AJ) and the Day of Judgment, and a call to obey the Imam. However, there is no precise narration indicating that these three calls will occur simultaneously on a specific day and time.[39]

 

8. Possible Events in the Month of Ramadan Before the Advent of Imam Mahdi (AJ)

There are several possible signs pointing to the advent of Imam Mahdi around the time of Ramadan before his advent, including fires in Saudi Arabia and floods in Najaf.[40] Additionally, a solar eclipse at the middle of the month of Ramadan and a lunar eclipse at the end of the month are also possible events during this time.[41]

 

9. Al-Khurasani

Sayyid Khurasani or al-Khurasani is one of the most important figures in paving the way for the advent of Imam Mahdi and the establishment of the promised global civilization. According to narrations, he is described as the spiritual leader of the Iranian Revolution at the time of the advent, not the man who initially sparked the Revolution from Qom. He is a descendant of Imam Hussain and comes from Khurasan, and he is disliked and hatred by Western powers. There is a mark on his right hand and probably on his left hand.[42] He has been with people for many years, but they did not know that he is Sayyid Khurasani, until he rises in the month of Rajab before the advent of Imam Mahdi (AJ) and reveals his identity. Although his uprising occurs in Rajab, he will not engage in military actions during Sha’ban, Ramadan, or Shawwal. However, during Dhu al-Qadah or Dhu al-Hijjah, he will defend the Shia in Iraq against Sufyani and defeat him. The biggest and most significant army of the Imam, even in the era after the advent, is the powerful army of al-khurasani. It is mentioned in the narrations that this powerful army will hand over power to Imam Mahdi (AJ).

 

10. Commander of Al-Khurasani’s Army

In various sources introducing the signs of the advent of Imam Mahdi, there is much discussion about the brave and devoted commander of Sayyid Khurasani. This fearless commander, under the pseudonym Shu’ayb bin Saleh,[43] is the commander of the army not only before the advent of Imam Mahdi but also after it. He is a brave man with a medium skin tone and thin beard; he has certainty and insight, and he comes from the city of Rey or central regions of Iran. In all the wars and conquests in Iraq, Syria, and Jerusalem, Imam Mahdi uses Sayyid Khurasani’s army under Shu’ayb bin Saleh’s command.

In this article, we examined definite and indefinite signs of the advent of Imam Mahdi according to narrations. However, it is important to recognize that the occurrence or non-occurrence of these signs is entirely in the hands of God. As mentioned previously, it is possible that none of these signs may come to pass, or alternatively, they may all manifest suddenly on a single day. What matters most is that we recognize the nearness of the advent of Imam Mahdi and seek the signs of his advent within ourselves. Only then can we be his true awaiters and supporters even if we are not alive during his time.

[1]. AbuJa’far Muhammad ibn al-Hassan al-Tusi. Book of Occultation. Qom: Ansariyan Publications, 2013, chapter 51, p. 443.

[2]. Muhammad b. Ibrahim Al-Nu’mani. Kitab al-Ghayba. p. 292.

[3]. Shaykh Saduq. Kamal a-din wa tamam al-ni ‘ma. vol. 2, p. 651.

[4]. Al-Tusi. Book of Occultation.

[5]. Ali Kourani. Epoch of Appearance. CreateSpace Independent Publishing Platform, 2013, pp. 49-50.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadith 56.

[6]. Ali Kourani. Epoch of Appearance. pp. 40, 45, 53.

Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 14, hadith 67.

[7]. Al-Tusi. Book of Occultation. Chapter 51., p. 479.

[8]. Al-Tusi. Book of Occultation. p. 454.

[9]. Al-Nu’mani. Kitab al-Ghayba. p. 246.

[10]. Shaykh Saduq. Kamaaludin Wa Tamaamun Ni’ma. trans., Sayyid Athar Husayn S.H. Rizvi. Mumbai: Az-Zahra Publications, vol. 2, p. 258.

[11]. Muhammad Baqir Majlisi. Bihar Al-Anwar. vol. 2, p. 295.

[12]. The Shias of Iraq and Syria, not the Shias of Iran. Because the Shias of Iran are supported by Sayyid Khurasani.

[13]. Al-Nu’mani. Kitab al-Ghayba. p. 300.

Al-Kulaynī. Al-Kāfi. vol. 8, hadith 381.

[14]. Alī ibn Mūsá Ibn Ṭāwūs. Al-Malāḥim wa-al-fitan. al-Maṭbaʻah al-Ḥaydarīyah, 1963, p. 284.

[15]. Ali Kourani. Epoch of Appearance. p.21.

Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 451, hadith 1.

[16]. Majlisi. Bihar Al-Anwar. vol. 52, p. 141.

[17]. Al-Nu’mani. Kitab al-Ghayba. p. 306.

Majlisi. Bihar Al-Anwar. vol. 53, p. 83.

[18]. Shaykh al-Mufid. Al-Ikhtisas. p. 256.

[19]. Shaykh al-Mufid. Al-Irshad fi ma’rifat hujaj Allah ‘ala l-‘ibad. vol. 2, p. 368.

[20]. Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 483, hadith 1.

Shaykh al-Saduq. Al-Khisal. trans., Dr. Ali Peiravi. Qom: Ansariyan Publications, 2008. Book 6, chapter 73, hadith 1.

[21]. Ali Kourani. Epoch of Appearance. p.63.

[22]. Majlisi. Bihar Al-Anwar. vol. 52, hadith 87, p. 296.

Shaykh Saduq. Kamaaludin Wa Tamaamun Ni’ma. vol. 2, chapter 32, hadith 16.

[23]. Bihar Al-Anwar. vol. 52, chapter 26, hadith 81, p. 400.

[24]. Shaykh Al-Mufid. Kitab Al-Irshad. trans., I.K.A. Howard. New York: Tahrike Tarsile Qur’an, 1981, p. 514.

[25]. Shaykh al-Saduq. Al-Khisal. Book 6, chapter 73, hadith 1.

Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 14, hadith 15.

[26]. Ibid. hadith 50.

[27]. Events and enmity of enemies

[28]. Majlisi. Bihar Al-Anwar. vol. 57, chapter 36, hadith 37.

[29]. Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 18, hadith 14.

Ali Kourani. Epoch of Appearance. p.109.

[30]. Majlisi. Bihar Al-Anwar. vol. 51, chapter 6, hadith 29, p. 134.

[31]. Ibid. p. 141.

[32]. Shaykh Al-Mufid. Kitab Al-Irshad. p. 510.

[33]. Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 18, hadith 8.

[34]. Majlisi. Bihar Al-Anwar. vol. 57, chapter 36, hadith 23.

[35]. Al-Nu’mani. Kitab al-Ghayba. Book 2, chapter 14, hadith 13.

Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 254, hadith 1.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadiths 3, 23, 25.

[36]. Shaykh Saduq. Kamaaludin Wa Tamaamun Ni’ma: vol. 2, chapter 57, hadith 3.

[37]. Majlisi. Bihar Al-Anwar. vol. 53, chapter 29, hadith 94, p. 126.

Shaykh Al-Mufid. Kitab Al-Irshad. p. 518.

[38]. Al-Numani. Kitab al-Ghayba. Book 2, chapter 14, hadith 10 & book 1, chapter 51, hadith 9.

[39]. Ibid.

[40]. Ali Kourani. Epoch of Appearance. p.39.

Shaykh Al-Mufid. Kitab Al-Irshad. p. 510.

[41]. Al-Kulayni. Al-Kafi. vol. 8, book 1, chapter 258, hadith 1.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadith 17.

[42]. Ali Kourani. Epoch of Appearance. p.130.

Majlisi. Bihar Al-Anwar. vol. 51, chapter 6, hadith 94, p. 134.

[43]. Ali Kourani. Epoch of Appearance. p. 130.

Al-Nu’mani. Kitab al-Ghayba. Book 1, chapter 51, hadith 57.