Imam Mahdi, the AntiChrist and Modern Warfare

April 06, 2026

Imam Mahdi, the AntiChrist and Modern Warfare - Part. 2

In contrast to the first part, as discussed by Ayatollah Sayyid Muhammad Husayni Shirazi, this second lecture by Ayatollah Sayyid Hasan Faqih Imami shifts from a supernatural personification of the Antichrist to a systemic analysis of his influence in the modern world. While the first part focuses on the Dajjal as a miraculous, singular entity—complete with supernatural speed and high-tech disruptions—this segment explores the Dajjal as a socio-economic and ideological machine.

(Ad-Dajjal: ("The Deceiver" or "The Liar") — The Arabic and Islamic term for the Antichrist.)

Ayatollah Faqih Imami transitions from the discussion of "flying saucers" to the concept of "filling bellies," arguing that the Dajjal’s primary weapon is a global system of financial seduction and intellectual confusion. He specifically identifies modern extremist ideologies and "Arab money" (Wahhabism) as the contemporary manifestations of this ancient threat.

(US President Trump meeting with Saudi leaders, and sponsors of Wahhabism, at the John F. Kennedy Center for the Performing Arts in Washington, D.C., November 19, 2025.)

By categorizing society into three groups based on their intellectual "weight," he suggests that the Dajjal’s arrival is not merely a physical event, but a final test of an individual's ability to resist material bribes in favor of spiritual truth.

This lecture explores the eschatological themes of the end times, focusing on the spiritual confusion of the masses, the rise of the Dajjal (Antichrist), and historical prophecies regarding the city of Basra.

Short Biography of Ayatollah Sayyid Hasan Faqih Imami

Ayatollah Sayyid Hasan Faqih Imami (1934–2011) was a prominent Iranian Shi'a jurist and a pillar of the Isfahan Seminary. Born into a scholarly family, he began his formal religious studies at age 16, eventually receiving permission to narrate traditions from ten eminent masters.

For over 30 years, he was a respected "reviver" of Islamic education, specializing in Quranic exegesis, Nahjul Balagha, and jurisprudence. Beyond his academic mastery, he was a staunch intellectual defender of the faith, authoring numerous works to refute ideologies he deemed deviant, such as Communism, Baha’ism, and Wahhabism.

His practical legacy includes the establishment and restoration of several key religious schools in Isfahan, including Madressa al-Ghadir and Madressa Imamia. Upon his death from heart failure in 2011, he was praised by Grand Ayatollah Saafi Gulpaygani as a "beacon of knowledge" and a sincere servant of Imam Mahdi.

Overview of Ayatollah Faqih-Imami's speech on the Dajjal:

Chapter 2: The End Times and Spiritual Confusion [12:39]

The end times are defined by a global "crisis of doubt" where truth and falsehood become indistinguishable through digital and sectarian propaganda. People are categorized into three groups: the unshakable scholars, those who find safety by following them, and the "common rabble" who are easily swayed by every passing wind. The speaker warns that the Dajjal exploits this confusion by using material wealth and "filling bellies" to lure the vulnerable into deviance. Ultimately, the Mahdi appears specifically to resolve these doubts and restore intellectual clarity.

Chapter 3: Prophecies of Basra and the Battle of Jamal [25:45]

Following the Battle of Jamal, Imam Ali delivered a stern sermon to the people of Basra, foretelling the city's future calamities and the rise of the Dajjal. He recounted the historical context of the war and the Prophet’s specific warnings about the "fitna" involving the Lady of the Camel. Ali prophesied a future environmental disaster where Basra would be submerged by the sea, leaving only the tops of its mosques visible. He also predicted a massive martyrdom of 70,000 believers near the city, whose spiritual status would equal the martyrs of the Battle of Badr.

Chapter 4: The Nature of the Dajjal and Global Restoration [45:00]

This chapter details the physical description and geographical origin of the Dajjal, noting his emergence from the East, specifically the regions of Bukhara and Afghanistan. The Dajjal is described as a one-eyed entity whose reign of terror involves massacres and global corruption until he is defeated by Imam Mahdi. The Imam’s victory marks the total uprooting of evil by eliminating the three roots of strife: human ignorance, the influence of Satan, and the Dajjal’s deception. The speaker concludes by suggesting that modern extremist groups and regional conflicts align closely with these ancient eschatological descriptions.

Details of Ayatollah Faqih Imami's Speech on the Dajjal:

Chapter 2: The End Times – The Emergence of the Antichrist/Dajjal [12:39]

An important aspect of the end times, which coincides with the appearance of the Imam, is that strange doubts and ambiguities (shubuhat) will permeate society. People will be bewildered and wandering, lost because there are so many deviant sects, schools of thought, and misleading paths. We have a Hadith stating: "He [the Imam] shall appear amidst doubts to make things clear."

When will the Imam of the Age appear? Precisely when so many doubts are cast upon the people that truth can no longer be distinguished from falsehood—much like today. Various websites around the world are active, each pulling people in a different direction. Most of them are busy casting doubts against Islam. Different religious and materialist groups—each in their own way—are spreading these doubts. Even among Muslims, look at how the Wahhabis propagate. When pilgrims go to the House of God and Medina, they distribute pamphlets designed to create doubt and mislead the people.

This is the state of the end times: everyone is pulling from a different side, trying to steer the people toward their own path. However, as the Commander of the Faithful, Imam Ali, said, people are divided into three groups:

The Mountain: A being that is firm and unmoving; no wind can displace it.
The Attached: Something that isn't a mountain itself but is firmly attached to one—like a piece of paper glued to a rock. It becomes immovable because it relies on the mountain’s strength.
The Plastic: It has no weight of its own to resist the wind, nor is it attached to anything solid. Even a slight breeze moves it because it lacks substance and connection.

Imam Ali defines these three groups as:

The Divinely-Inspired Scholar (Alim Rabbani): Those who possess religious knowledge. Their awareness acts like a weight, making them like a mountain; no one can deceive them.
The Seeker of Knowledge on the Path of Salvation: These people may not be scholars themselves, but they cling to the robes of those who possess divine knowledge. Because of this connection, they find salvation.
The Common Rabble (Hamajun Ra'a): They are like gnats in the wind. They have no resistance and no foundation. They "sway with every wind." Today they go one way, tomorrow another. Because they are neither scholars nor connected to scholars, they remain bewildered. These are the most vulnerable in the end times.

The Imam appears during this era of global confusion to remove these doubts and lead people back to the Straight Path. It shows the depth of the world's darkness and the Imam's role as the one who solves society's greatest problems.

As a side note, groups like the Baha'is tried to change this narration. Instead of "He shall appear amidst doubts (Shubuhat)," they altered the word to "Seneh" (Year). They removed "to make things clear" and claimed the Hadith said he would appear in the "Year 60" (1260 AH), trying to manipulate the text to fit their own agenda.

Why mention this? Because one of the primary factors of deviance is the issue of the Dajjal. The word "Dajjal" is common in our language and poetry. He is a deceptive force who misleads people by "filling their bellies." This is happening today through Wahhabism; they use money to attract people and create various terrorist networks. Those who are hungry or greedy are lured in, and their way of thinking is changed. This is the work of the Dajjal. His fitna (strife) is not logical; it is a pervasive entrapment that targets the "third group" of society—those seeking worldly glitter and material provision.

Chapter 3: The Antichrist and the Advice of Imam Ali after the Battle of Jamal [25:45]

One of the miracles of the Prophet and the Imams is their extraordinary predictions. They described the scenes of the end times so that people would not mistake a pretender for the true Mahdi. Most of these signs have already occurred with great precision.

Among these is the issue of the Dajjal and his centers of influence. He and his followers are the primary enemies of the Ahl al-Bayt. They will occupy much of the earth and threaten human security. Conversely, they provide material facilities, feeding people and giving financial aid to lure them in.

Imam Ali gave a remarkable sermon in Basra regarding the Dajjal’s influence there. To understand the context: Imam Ali fought three wars—Jamal, Siffin, and the Khawarij. After the Prophet passed, Aisha could not tolerate Ali’s caliphate. When Ali took office, Aisha went to Mecca. Talha and Zubayr, who had initially pledged allegiance, also went to Mecca. Their grievance was financial; Ali insisted on equal distribution of the treasury, which offended them.

They decided to make Basra their base. They put Aisha on a camel and took her there. The Prophet had prophesied this, warning that one of his wives would lead a rebellion and that the dogs of Howab would bark at her. When they reached Howab and the dogs barked, Aisha wanted to turn back, but they brought fifty people to swear falsely that the place was not Howab.

The war began in Basra. Talha and Zubayr were killed, and Ali was victorious. After the war, Ali gathered the people of Basra and delivered a long sermon, threatening them with the future fitna of the Dajjal. He reminded them that their city had already been swallowed by the earth as divine punishment and he awaited the fourth. He called them the "Army of the Camel," noting that they followed the beast until it fell and then fled. He described the land of Basra as foul-smelling and said that if evil were divided into 20 parts, 19 would belong to them.

He then made a specific prophecy: "I see a day when the sea will overflow, and your entire city will be underwater. Only the highest points of the mosques will be visible, like the breast of a bird in the middle of the ocean." When asked when this would happen, Ali replied that it would not be for centuries, but warned future generations that when the marshes turn into palaces and the city expands, they should flee, for there will be no escape when the flood comes.

Ali then confirmed the distance between Basra and Ayla is four leagues (farsakhs). He said: "I heard personally from the Prophet that 70,000 of my Ummah will be martyred at a place near Basra, and their status will be like the martyrs of Badr." When asked who would kill them, he began to explain the characteristics of the attackers, which seem to match current global conditions.

Chapter 4: The Antichrist and Imam Ali’s Sermon in Basra [45:00]

Returning to the sermon in Basra, Imam Ali spoke of a great massacre and the appearance of the Dajjal. Narrations state the Dajjal will emerge from Bukhara. His physical description is specific: He is blind in one eye. One eye is totally blind, and the other is bulging with a blood clot, looking like a red ring. He will emerge from the East, occupy many lands, and eventually reach Basra, where he will commit a massacre. He will finally be killed by Imam Mahdi.

During the time of the Mahdi, the roots of fitna will be pulled out:

Ignorance: Most sins and strifes are born of ignorance. The Imam will bless human intellect, eliminating the fitna of ignorance.
Satan: Satan will be killed by the Imam.
Dajjal: His pervasive fitna will also be ended by the Imam’s hand.

Imam Ali’s sermon continues: "I see a great calamity... a group killing one another, a fitna that destroys homes and lands, where wealth is plundered, men are killed, and women are taken captive. Woe to Basra when the Great Dajjal enters it."

Imam Sadiq also said that after a long occultation, the Mahdi will rise to kill the Dajjal and cleanse the earth of his filth and tyranny. His influence will expand until his flag appears in Iraq, where he will cause great strife before his ultimate defeat. These signs seem very close to modern reality. The descriptions of the Dajjal, the forces of fitna, and the locations—such as Afghanistan and Iraq—align strikingly with groups like the Taliban, Al-Qaeda, and Wahhabism. We pray that the true Master arrives to uproot these elements from the earth.

Comparison of First Opinion vs. Second Opinion on the Concept of Dajjal

The First Opinion by Ayatollah Shirazi: The Supernatural Entity

In the first perspective, the Dajjal is viewed as a singular, literal individual with miraculous and terrifying physical attributes. This interpretation emphasizes a "Personification" of evil—a specific antagonist who was born during the time of the Prophet and has been kept in a state of occultation or longevity until the end times. The threat here is individualistic and supernatural; the Dajjal is an ancient enemy who emerges to perform deceptive miracles and physically lead an army of darkness in a final, apocalyptic confrontation.

The Second Opinion by Ayatollah Faqih Imami: The Global System

The second perspective shifts toward a systemic and ideological interpretation. In this view, although Ayatollah Faqih Imami doesn't completely deny that the Dajjal could be a specific person, he admits that the narrations regarding the Dajjal are "the most difficult to digest and reconcile" (Chapter 2, 23:25–23:42). Because the reports are so numerous, he states we cannot deny the Dajjal's existence, yet he explicitly questions: "Is he a specific person or a general system?" (Chapter 2, 23:54–23:59).

He dismisses localized rumors—such as the emergence from the Jewish quarter of Isfahan—as lacking documented evidence, arguing instead that the "issue is much broader." To him, the Dajjal is a "Socio-Economic Machine" or a global infrastructure of deviance. The "one eye" of the Dajjal is interpreted metaphorically as a world that possesses only material vision—obsessed with "filling bellies" and financial gain—while remaining spiritually blind.

This concept identifies the Dajjal through the mechanisms of control, such as the use of vast wealth (petrodollars/Wahhabism) and digital propaganda to spread doubt. This "pervasive entrapment" specifically targets the "third group" of society—those seeking worldly glitter, bread, and water—who are the most vulnerable to falling into a trap that is "not logical" (Chapter 2, 24:50) but deeply effective.

The Core Contrast

The fundamental difference lies in the mechanism of deception. The first opinion warns of miraculous deception, where an individual uses supernatural powers to claim divinity. The second opinion warns of materialist deception, where a global system uses economic pressure and ideological subversion to erode faith. While the first expects a single villain to appear on the horizon, the second suggests that the "Dajjalic System" is already active and operational within modern political and financial structures, preparing the masses to accept ultimate tyranny through the slow death of their spiritual and intellectual independence.

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