Is the Sufyani a metaphorical symbol or an actual person? (question)

Is the Sufyani a metaphorical symbol or an actual person?
Upper entry	Mahdism / Preconditions for the reappearance of Imam Mahdi (a) / Signs of the reappearance of Imam Mahdi (a) / uprising of the Sufyani
Main entry	Sufyani

Short Comprehensive Answer

A Deep-seated Consciousness About the “Sufyani” Within Popular Muslim Culture

• Throughout history, popular belief regarding the uprising of the Sufyani has been so wide-spread and deep-seated within Muslim society that people would readily label any Omayyad movement aimed at gaining political power as a movement belonging to the Sufyani. This fact amply demonstrates the cultural roots enjoyed by this concept witinh the collective consciousness of the Muslim masses.

Theory No. 1: The Sufyani is an Archetypical Symbol of an Intellectual and Cultural Socio-Political Current

• Scholars disagree about whether the Sufyani is an archetypical symbol or an actual individual.
• The first theory in this regard asserts that the Sufyani is an archetypical symbol representing an intellectual and cultural socio-political current within human society. As such, the Sufyani is not a name that signifies an actual individual. Consequently, the Sufyani can be any person, bearing the hallmarks and salient characteristics related to Abu Sufyan, who shall rise up at the threshold of Imam Mahdi’s reappearance and will use his power in favor of tyranny and falsehood in order to deviate the Muslim masses away from true guidance.
• The proponents of this theory state: In reality, Abu Sufyan, as the primary patriarch of the villainous Omayyad clan, represents an archetypical symbol signifying falsehood and maliciousness. Abu Sufyan was an evil plunderer who, by way of usury, oppression and pillage, managed to gather great wealth. Through cruel exploitation and fiendish manipulation of the masses, and by spreading baseless superstitions and strengthening a corrupt class system, he became one of the most powerful political leaders of his time. As such, Abu Sufyan was the archetypical symbol of polytheism, idol-worship, tyranny, exploitation and predatory capitalism. In order to preserve his hold on power, he would oppose and suppress all voices aimed at demanding justice, brotherhood and freedom, and considered these concepts as his foremost enemies. Therefore, the Sufyani actually represents a socio-political current that extends throughout history and bears the characteristics personified by Abu Sufyan himself. Even if we regard the prophesized Sufyani as a person hailing from the descendants of Abu Sufyan, the theory under review would remain valid. This is because the Sufyani in question would then be the last within a long chain of Sufyanis extending throughout history. This final Sufyani will be the last representative of the aforementioned socio-political current, and will rise up at the very threshold of Imam Mahdi’s reappearance.

Theory No. 2: The Sufyani is Not a Metaphorical Symbol But an Actual Individual

• This theory claims that the Sufyani is not a mere archetypical symbol of some socio-political current. Rather, he is an actual and specific person from the progeny of Abu Sufyan.
• The proponents of this standpoint state: the narrated traditions provide us specific and explicit details about the name, lineage and physical features of the Sufyani. Such details only make sense if the Sufyani were to be an actual and definite individual. Therefore, the apparent and obvious meanings of these narrated traditions support the idea that the Sufyani is an actual and specific individual. On the other hand, there exists no evidence or reason for us to abandon this apparent signification. Apart from this, there exist many arguments debunking the theory which claims the Sufyani to be a symbolic concept. Some of these arguments are as follows:
  • Claiming that the Sufyani is a metaphorical symbol contradicts numerous narrated traditions. For instance, this idea runs completely contrary to narrated traditions that specify the Sufyani’s name, lineage, apparent features and physical characteristics. These narrated traditions clearly represent Sufyani as an actual and specific individual. The Commander of the Faithful (a), in a letter written by him to Mu’awiyah, points towards the Sufyani is these words : “O’ Mu’awiyah, the Prophet of God (s) informed me that … a person from you lineage will send an army to Medina and, having entered that city, he will indulge in excessive murder and indecency. This person will be damnable, accursed, imprudent, belligerent, having an upside down heart, insolent, rigid and God will have removed mercy and love from his heart. His maternal lineage will be linked to the tribe of Kalb. Indeed, it is as if I see him right know, and if I wished so, I could tell you his name, his characteristics and even his age. A pure and chaste man from my descendants will escape away from this person (during the latter’s attack on Medina) and it will be he who shall fill the Earth with justice, just as it would have become filled with oppression and tyranny (before him).” If the Sufyani were a mere symbol, narrated traditions such as these would need to be set aside and ignored.
  • The theory under scrutiny also conflicts with many other narrated traditions. In order to understand this fully, we must take into account the following points:
    1. In order to view the Sufyani a symbolic and archetypical figure, we must drastically reinterpret all narrated traditions that speak about the religious and ideological inclinations of the Sufyani. Imam Sadiq (a) is reported to have said : “It is as if I see the Sufyani right now, standing in a field within your own Kufa, having spread his influence far and wide. His harbinger will cry out: “Whoever brings forth the decapitated head of one of the Shi’ahs of Ali (a) will be rewarded one thousand silver coins.” Thus, neighbors will not show mercy upon one another, and will cut each other’s throats in order to get their hands upon those one thousand pieces of silver. Know and beware, that during that age, rulership over you will fall into the hands of people begotten of adultery.” If we accept the theory under question, we must say that such narrated traditions cannot be taken literally and must actually mean that a deviant socio-political and cultural current will develop within the Muslim world.
    2. We also have narrated traditions that speak about the time and location of the Sufyani’s uprising. If we accept the theory under consideration, then we must reinterpret these narrations and say that they actually seek to inform us about the time and location of the inception of a cultural and socio-political current.
    3. Similarly, narrated traditions that speak about the Sufyani’s attack on Iraq, Medina and Mecca must be reinterpreted as well. As such, we must view these traditions as metaphorical in nature wherein the “attack on Iraq, Medina and Mecca” actually indicates the spread and hegemonic dominance of a socio-political current and ideology upon these regions.
    4. Likewise, narrated traditions that speak about the eventual death of the Sufyani are actually indicative of the elimination of this corrupt and deviant socio-political current.
• However, the apparent and primary meanings of all the available narrated traditions clearly show that the Sufyani is an actual and specific person. These traditions are explicit about the name, lineage, physical features and characteristics, and religious beliefs and affiliations of this individual. Likewise, they specifically mention the time and place of his uprising and the countries he will invade during his campaign of corruption and terror. Deeming these narrations to be metaphorical and symbolic in their contents is completely at odds with the apparent and explicit meanings that they obviously convey.
• We can only consider a narrated tradition to be metaphorical and allegorical in nature if there exists no way to accept and acknowledge the apparent and primary meanings of its contents. Therefore, reinterpreting the traditions related to the Sufyani in a metaphorical and symbolic manner can only take place if their obvious and apparent significations were inadmissible. Yet, it is quite clear that the apparent meanings of these traditions carry no such impediment. Indeed, there apparent and primary connotations include nothing that may contradict rationality or may be seen as unnatural or supernatural in any form. Thus, there exists on reason for us to annul or invalidate the apparent significations of these narrated traditions.