Islamic eschatology, the theological study of the end of the world and the afterlife, forms a fundamental pillar of faith, alongside belief in God, angels, revealed books, messengers, and divine decree. It encompasses beliefs about the Day of Judgment, the resurrection, and a series of apocalyptic signs that herald the End Times. Central to these prophecies are the figures of Imam Mahdi, the divinely guided leader, and Al-Masih ad-Dajjal, the great deceiver. This report delves into these pivotal concepts, exploring their characteristics, roles, and the profound implications they hold for believers, while navigating the rich diversity of interpretations within Islamic scholarship.

I. The Eschatological Landscape: Signs of the End Times

Islamic eschatology provides a comprehensive framework for understanding the ultimate destiny of humanity and the universe. It serves not merely as a set of predictions but as a profound ethical and spiritual guide, urging believers towards righteousness and preparedness.

A. Core Concepts: Lesser and Greater Resurrection, Dunya/Akhira Divide

Islamic eschatology is deeply rooted in the belief in life after death, which is considered one of the six core doctrines of Islam.¹ The concept of resurrection is primarily divided into two categories. The first, the Lesser Resurrection (

al-qiyamah al-sughra), refers to the individual’s death, where the soul separates from the body. The soul then enters the Barzakh, an intermediate state, where it is interrogated by two angels, Munkar and Nakir.¹ This period in the grave is akin to a purgatorial state in some other traditions. The second category, the Greater Resurrection, signifies the bodily resurrection of all individuals, a concept widely accepted by Islamic philosophers and scholars, with few exceptions.¹ On the Day of Judgment, the resurrected will gather for a grand assembly where each person’s “Book of Deeds” will be meticulously read. Following this judgment, individuals will cross the bridge of As-Sirāt, leading to either Paradise (

Jannah) or Hell (Jahannam).¹

The relationship between the earthly world (Dunyā) and the hereafter (Ākhirah) is conceptualized not merely as a temporal sequence but as a diachronic timeline that begins with the Fall of Adam and culminates in God’s Judgment.¹ Unlike some other Abrahamic traditions, Adam’s fall in Islam does not result in a complete separation from the transcendent world. Instead, Paradise and Hell are believed to exist in close proximity to the

Dunyā, influencing it both spatially and temporally.¹ For instance, certain earthly elements like palm trees and pomegranates are considered to originate from Paradise, while infernal elements such as the Zaqqum tree, scorpions, and snakes are said to travel between the world and Hell.¹ This continuous interaction between realms is intended to inspire both hope and fear in believers.¹ The theological understanding that

Dunyā and Ākhirah are not entirely separate but exist in proximity and influence each other signifies that the spiritual consequences of human actions are not deferred to a distant future but are, in some sense, continuously manifesting in the present. This transforms the abstract idea of judgment into a tangible, ongoing moral reality, fostering a heightened sense of accountability and spiritual vigilance. It emphasizes that the ethical struggle is not just a preparation for the afterlife but an engagement with its very fabric in this life.

B. The Wisdom Behind Prophecies: Ethical Warnings and Spiritual Preparedness

While the Quran is primarily eschatological, focusing on the impending Day of Judgment, detailed apocalyptic narratives, including figures like the Dajjal and Mahdi, became more prevalent from the 8th-9th century onwards.¹ These narratives, though not standardized across all Islamic schools of thought ¹, carry significant ethical weight.

The Dajjal tradition, whether interpreted literally as a physical being or symbolically as a representation of deception and corruption, serves as an enduring ethical warning.² Its primary function is to cultivate awareness of spiritual deception, urge moral vigilance, and warn against the seductions of worldly power.² The purpose of human existence, in Islam, is defined as submission to the Divine Will, with humans uniquely possessing the choice to obey or disobey.³ This choice necessitates a continuous moral struggle against the whispers of Satan.³ The evolution from the Quran’s primary focus on ultimate judgment to the later development of detailed apocalyptic literature suggests a practical need to contextualize divine justice within unfolding historical and societal conditions. The core message, however, remains consistent: these prophecies are not mere predictions but active ethical warnings. The emphasis on moral discernment and guarding against spiritual deception directly links these grand narratives to individual and collective ethical living.

Eschatological prophecies also underscore the importance of social responsibility. They highlight the necessity of social service, alleviating suffering, and helping the needy, emphasizing that religious acts are deemed incomplete without active service to others.³ The hoarding of wealth without recognizing the rights of the poor and the practice of usury (

riba) are explicitly forbidden, as they are seen as major causes of societal decay in this world and subject to dire punishment in the hereafter.³ This demonstrates how eschatological warnings translate into concrete principles for building a just society. Islamic eschatology thus functions as a dynamic moral and ethical framework, urging believers to actively cultivate virtue, resist deception, and work for justice and social welfare in the present world. It transforms passive waiting for the End Times into a proactive engagement with the divine will, emphasizing that human actions in the

Dunyā are integral to shaping the ultimate outcome and mitigating the severity of the prophesied trials.

C. Major and Minor Signs of the Hour: A Detailed Enumeration and Explanation

The appearance of Imam Mahdi is considered one of the minor signs of the Day of Judgment (Qiyamah), implying that all signs of Qiyamah are also considered signs of the Mahdi’s appearance.⁴ These signs are broadly categorized into minor and major, differing slightly between Sunni and Shia traditions.

Minor Signs (General Islamic Traditions):

These signs often reflect a decline in moral, social, and religious order, serving as a barometer for the state of humanity. Moral and social decay is indicated by the prevalence of fitna (tribulations) and the removal of khushoo (fearfulness and reverence of God).4 People will wish for death due to severe trials and tribulations.4 There will be a loss of honesty and authority will be given to undeserving individuals.4 The spread of

riba (usury) and zina (unlawful sexual intercourse), along with widespread drinking of alcohol and acceptance of music, will become common.⁴ Indecency (obscenity) and enmity among relatives and neighbors will emerge.⁴ A man obeying his wife and disobeying his mother, and treating his friend kindly while shunning his father, is also foretold.⁴ Stinginess will become widespread and honorable people will perish.⁴

Religious decline is marked by a loss of religious knowledge and the prevalence of religious ignorance, with many Muslims not understanding fundamental Islamic teachings.⁴ People will rely on spiritual guides and healers instead of authentic texts, leading to limited expertise in the Quran and Hadith.⁵ Sectarianism will compromise interpretations.⁵ There will be a rejection of Hadith ⁴, and the rise of idolatry and polytheists within the

Ummah.⁴ People will seek knowledge from misguided and straying scholars.⁴ Liars will be believed, honest people disbelieved, and faithful people called traitors.⁴ Pride and competition in the decoration of mosques ⁴, and voices being raised in mosques, are also signs.⁴

Societal and environmental changes include frequent, sudden, and unexpected deaths.⁴ An increase in Al-Harj (pointless killings), with one prophecy potentially referring to the Second World War, is also mentioned.⁴ There will be an acceleration of time.⁴ Competition in the construction of tall buildings will be widespread.⁴ Women will appear naked despite being dressed.⁴ The Euphrates River will uncover a mountain of gold, over which people will fight and die.⁴ The land of the Arabs will return to being a land of rivers and fields.⁴ Much rain but little vegetation will occur.⁴ Wild animals will communicate with humans, and humans will communicate with objects.⁴ Lightning and thunder will become more prevalent.⁴

Political and economic shifts will see trade become so widespread that a woman will help her husband in business.⁴ No truly honest man will remain and no one will be trusted.⁴ Muslim rulers will emerge who do not follow the guidance and tradition of the Sunnah, with some having the hearts of devils in human bodies.⁴ The leader of a people will be the worst of them.⁴ People will treat a man with respect because they fear the evil he could do.⁴ Nations will call each other to destroy Islam by any and every means.⁴

Major Signs (General Islamic Traditions):

These are more dramatic and often signify the immediate approach of the End Times. The Emergence of the Sufyani, a descendant of Abu Sufyan, will arise from Syria, outwardly devout but inwardly wicked. He will spread corruption and tyranny, killing children and women, and will send an army against the Mahdi.4 This army is prophesied to sink into the earth in the Bayda desert.4 Al-Malhama al-Kubra (Armageddon) refers to a truce and joint Roman-Muslim campaign against a common enemy, followed by a major war between Romans and Muslims.4 The Black Standard from Khorasan signifies an army carrying black banners that will emerge from Khorasan (eastern Iran), and nothing shall turn them back until they plant their flag in Jerusalem.4 This prophecy has historical resonance with the Abbasid Revolution, which also used black banners and originated from that region.8 Lunar and Solar Eclipses in Ramadan, specifically a lunar eclipse on the first night of Ramadan and a solar eclipse in the middle of it, are mentioned, though the authenticity and interpretation of this sign vary.4 Finally, successive wars and mass casualties will lead to a period of continuous conflicts and widespread death globally.4

Shia-Specific Major Signs (Certain Signs):

Twelver Shia traditions highlight five “certain” signs that will occur just before the Mahdi’s reappearance. The Loud Cry in the Sky (Sayha / Neda) involves Gabriel shouting loudly, heard by all in their own language, calling people to the Mahdi. This will be followed by a counter-cry from Satan.4 The Appearance of Yamani describes a righteous leader from Yemen who will rise, calling people to join the Mahdi. His flag is considered one of guidance and prosperity, and he is often allied with the Khurasani against the Sufyani.4 The Murder of Nafs al-Zakiyyah refers to a descendant of Husayn ibn Ali, who will be the Mahdi’s envoy to Mecca, and will be unjustly murdered near the Kaaba after delivering his message.4 Earth Sinking in the Land of Bayda, where Sufyani’s army will sink into the earth in the Bayda desert, between Mecca and Medina, is a definitive sign.4

The extensive list of minor signs consistently points to a pattern of profound societal and moral degradation: loss of reverence, honesty, and knowledge; rampant social ills like usury and unlawful sexual relations; and the breakdown of communal and familial bonds.⁴ This moral decline creates the chaotic conditions that necessitate divine intervention. Simultaneously, the major signs involve dramatic natural phenomena (e.g., the Euphrates revealing gold, earthquakes) and significant geopolitical conflicts (e.g., Al-Malhama al-Kubra, the Roman-Muslim campaigns).⁴ The interplay suggests that human moral failings contribute to the very chaos that precedes the ultimate divine rectification. The signs of the End Times thus serve as a diagnostic tool for the spiritual and moral health of the

Ummah and humanity at large. They are not merely passive predictions but active warnings, implying that the severity of the End Times is, in part, a consequence of humanity’s collective moral choices. This reinforces the ethical imperative for believers to uphold Islamic values and actively strive for righteousness to mitigate the “trials and tribulations” and prepare the world for the era of justice.

The observation that some Hadith concerning the End Times are linked to early Islamic civil wars and have political origins ¹¹ indicates that while the core prophecies are divinely inspired, their detailed elaboration and popularization can be influenced by contemporary socio-political contexts and historical grievances. For example, the depiction of the Sufyani figure as identified with Umayyad tyranny ⁷ demonstrates how eschatology can reflect past conflicts and shape group identity (e.g., Shia opposition to Umayyad rule). Similarly, the “Black Standard from Khorasan” ⁴ resonates with the historical Abbasid Revolution, which originated from that region and used black banners.⁸ This highlights that eschatological narratives are not static, purely predictive texts but dynamic interpretations that serve multiple functions. They help communities make sense of their past struggles, understand their present challenges, and forge a collective identity in anticipation of a divinely ordained future. This demonstrates the interpretive flexibility and socio-political utility of these prophecies within Islamic intellectual tradition.

II. Imam Mahdi: The Divinely Guided Leader

Imam Mahdi, meaning “The Guided One,” is a pivotal messianic figure in Islamic eschatology, prophesied to emerge near the end of the world to combat injustice and establish a global Islamic kingdom.¹² His appearance is a central principle in Islamic eschatology, expected during a period of great turmoil.¹³

A. Identity and Characteristics: Lineage, Physical Description, and Moral Attributes

The Mahdi’s identity is deeply intertwined with the lineage of Prophet Muhammad, and his characteristics are often described as mirroring those of the Prophet himself, signifying his role as a restorer of true Islam. The Mahdi is prophesied to be from the progeny of Prophet Muhammad.¹³ More specifically, he will be from the children of Fatima, the Prophet’s daughter ¹⁶, and from the children of Abdul-Muttalib.¹⁶ His name will be Muhammad, identical to the Prophet’s name, and his patronymic (kunya) will be Abu Abdillah.⁶

Traditions describe Imam Mahdi as having a wide forehead, big eyes, a clear and wide belly, broad thighs, and sparkling front teeth. He will also have a mole on his right thigh.¹⁴ He is depicted as exceptionally handsome and elegant, with all physical and facial beauties being humble and submissive before his elegance.¹⁴ His complexion is described as Arab, and his body as Israelite.¹⁴ A key aspect of his identity is that his manners and habits will be exactly like those of Prophet Muhammad.¹⁴ He is believed to be superior to other prophets in character ¹⁴, embodying the highest moral standards. He will make the earth abound with justice and equity, after it has been completely fraught with injustice and oppression.¹⁴ His mission includes reviving God’s religion and bringing it back to its early glory.¹⁴

The profound emphasis on Imam Mahdi’s physical resemblance to Prophet Muhammad and, more critically, his moral character being identical to the Prophet’s ¹⁴ is a significant aspect of his prophesied role. This is not merely a superficial detail but a theological statement. It implies that the Mahdi’s legitimacy and authority stem not just from his direct lineage but, more importantly, from his perfect embodiment of the

Sunnah (the Prophet’s way of life and teachings). His mission to “fill the earth with justice” and “revive God’s religion” ¹⁴ directly mirrors the Prophet’s original purpose, suggesting a culmination of the prophetic mission. The Mahdi serves as the ultimate human embodiment of Islamic ideals, a living example of how a society governed by divine principles should operate. His character is presented as a blueprint for righteous leadership and a reminder that true power and success lie in justice, equity, and moral integrity, echoing the broader Islamic emphasis on

Adab and Akhlaq (V.A). This vision inspires believers to cultivate these virtues in their own lives, preparing themselves for his advent.

B. His Universal Mission: Establishing Justice, Eradicating Oppression, and Uniting the Ummah

The mission of Imam Mahdi is universally depicted as transformative, aiming to rectify the world’s injustices and establish a global era of peace and righteousness. The Mahdi will lead a global revolution.¹² His companions will be few initially (313 in some traditions), but they will possess the strength of forty strong men each.¹⁵ They will occupy the east and west of the world, bringing everything under his command.¹⁵ He will fill the earth with justice and equity after it has been completely fraught with injustice and oppression.⁷ This includes annihilating the forces of disbelief and hypocrisy.¹⁵ He will unite both Muslims and non-Muslims under the banner of Islam to form a great caliphate, or Muslim religious kingdom.¹² Islam will become the religion of everyone, entering all nations of the world.¹⁵ His righteous rule is generally believed to last between seven to nine years.¹²

The consistent portrayal of the Mahdi’s mission as establishing global justice and uniting all people—Muslims and non-Muslims—under Islam ⁷ is a significant aspect of the prophecies. This transcends a mere regional conquest; it represents a fundamental transformation of the world order. The “great caliphate” ¹² concept evokes an idealized Islamic governance, reminiscent of the historical Abbasid Golden Age’s cultural and intellectual flourishing.¹⁸ The idea of “Islam entering all nations” ¹⁵ suggests universal acceptance, aligning with the historical peaceful spread of Islam through trade and preaching in many regions, such as Africa.⁵⁴ The Mahdi’s mission represents the ultimate fulfillment of Islam’s universal message of peace, justice, and submission to God. It offers a powerful, aspirational vision of hope for a world free from oppression and division, serving as a motivator for believers to actively work towards these ideals in their own lives and communities, thereby contributing to the preparation for this divinely ordained future.

C. Diverse Theological Perspectives

While the belief in Imam Mahdi is a common thread in Islamic eschatology, the specific interpretations and details vary significantly among different denominations.

Sunni Views:

Sunni Muslims generally believe the Mahdi will be a wise and just ruler, born from the bloodline of Prophet Muhammad.13 His name will be Muhammad, matching the Prophet’s name.6 The belief in Imam Mahdi is strongly accepted and deeply held by many Sunni scholars, making it a common belief between Sunni and Shia Muslims.16 However, some orthodox Sunni theologians may question Mahdist beliefs if traditions are not found in the most revered Hadith compilations like Bukhari and Muslim.7

Ibn Khaldun, a prominent Sunni scholar, interprets the Mahdi not just as a literal figure but also as a symbol of “fanaticism” (referring to a deep-seated spirit and loyalty to religious propagation) needed for the success and fortification of the Muslim community.¹⁷ This perspective views the Mahdi as an embodiment of innovative ideas aimed at rebuilding the Islamic world, especially when facing stagnation and a lack of vision.¹⁷ This moves beyond a purely literal figure to a conceptual one that inspires active engagement and renewal in the face of contemporary challenges. The concern about “materialistic modernization and blind imitation of traditions” ¹⁷ highlights a pragmatic application of eschatology to current societal issues, urging internal reform. Sunni Mahdism, while rooted in prophetic traditions, can also serve as a dynamic call for internal reform and collective effort within the Muslim community. It encourages believers to actively embody the spirit of the Mahdi’s mission in their own time, striving for justice and upholding Islamic values, rather than passively awaiting his literal arrival.

In many Sunni traditions, the Mahdi’s appearance will coincide with the return of Jesus (Isa), who will play a critical role in defeating the Dajjal and affirming the supremacy of Islam.¹³ Jesus will pray behind the Mahdi, symbolizing his submission to the Mahdi’s leadership and the superiority of the Islamic faith.¹⁶

Shia (Twelver) Views:

Twelver Shia Muslims believe that Muhammad al-Mahdi is the twelfth and final Imam, who was born on the 15th of Sha’ban 255 AH (869 CE) in Samarra, Iraq.16 He became the divinely appointed Imam at the age of five after his father, Hasan al-Askari (the 11th Imam), passed away.16 His existence was kept secret due to fear of Abbasid persecution.60

The Mahdi entered a state of occultation (Ghayba), meaning he is concealed by God from humanity, and his life has been miraculously prolonged.⁶⁰ This occultation is divided into two periods: the Minor Occultation (874–941 CE), during which the Mahdi communicated with his followers through four special agents or “Babs” (gates) ⁶⁰; and the Major Occultation (941 CE–present), which is the ongoing period where there is no direct communication with the Hidden Imam.⁶⁰ During the Major Occultation, the leadership vacuum in the Shia community is filled by qualified jurists (

fuqaha), who serve as general deputies of the Hidden Imam.⁶⁰ Reasons for his prolonged absence include testing the followers’ faith, ensuring his safety, and awaiting humanity’s readiness for his intellectual and spiritual message.⁶⁰ He is considered the

hujjat Allah (proof of God) on earth, through whom the inner meanings of the Quran remain accessible.⁶⁰

Twelvers believe that shortly before the Last Judgment, the Mahdi will return by God’s command to lead the forces of righteousness against evil, establishing peace and justice on earth.⁶⁰ He will be assisted by Jesus (Isa).⁶⁰ The Twelver Shia concept of the Mahdi’s occultation ⁶⁰ is a sophisticated theological response to the absence of a visible Imam. This transforms the Mahdi from a purely future figure into a

present, albeit hidden, spiritual guide. The idea that he is the “proof of God” (hujjat Allah) and that his existence is an “amnesty for inhabitants of the earth” ¹⁶ despite his physical absence, signifies a continuous divine connection and spiritual benefit for humanity. The development of the role of jurists (

fuqaha) to fill the leadership vacuum ⁶⁰ demonstrates a practical adaptation of this doctrine to maintain community cohesion and religious authority during the long wait. For Twelver Shia, the Mahdi’s occultation is not a passive waiting period but an active spiritual reality that profoundly shapes their religious practice, legal interpretations, and collective identity. It emphasizes internal spiritual preparedness, adherence to the guidance of qualified religious scholars, and a continuous striving for justice as a form of active anticipation for the Imam’s reappearance.

Ahmadiyya Interpretations:

The Ahmadiyya movement distinguishes itself by believing that Mirza Ghulam Ahmad (1835–1908) was divinely appointed as both the Promised Mahdi and Messiah.62 Ahmadis emphasize that the Mahdi’s mission is to bring about the final triumph of Islam through peaceful means, not physical warfare.62 They believe Islam needs to be restored to its pristine form, purged of foreign accretions, and that Ahmad purified Islam by championing its original precepts.62 Ahmad’s task was to “remove the malaise that afflicts the relationship between God and His creatures,” restore love, end religious conflicts, bring peace, and manifest divine verities.62 He aimed to re-establish pure monotheism.62

Ahmadiyya interprets the Dajjal collectively as the missionary expansion and colonial dominance of European Christianity, a “group of nations centered on a false theology”.¹¹ The defeat of the Dajjal is understood as occurring through “force of argument” and the advent of the Messiah, rather than physical warfare.¹¹ Ahmadiyya’s recognition of Ahmad as a prophet is considered heretical by mainstream Muslims, who believe Muhammad was the final prophet.⁶² Ahmadiyya’s interpretation of the Mahdi and Dajjal ¹¹ represents a significant

symbolic reinterpretation of eschatological prophecies in response to modern challenges, particularly colonialism and the rise of Western power. By identifying the Dajjal as a “collective group of nations centered on a false theology” ¹¹ and advocating for his defeat through “force of argument” rather than physical warfare ¹¹, Ahmadiyya shifts the eschatological battle from a literal military conflict to an intellectual and spiritual one. Mirza Ghulam Ahmad’s mission to “remove malaise,” “restore love,” and “end religious conflicts” ⁶² reflects a focus on internal spiritual reform and peaceful propagation, offering a distinct approach to the End Times. Ahmadiyya offers an interpretation of End Times prophecies that prioritizes intellectual engagement, interfaith dialogue, and spiritual renewal over literal apocalyptic warfare. It suggests that the “triumph of Islam” is achieved through moral and intellectual persuasion, addressing contemporary issues like materialism and religious conflict through a re-emphasis on core Islamic values. This perspective highlights the ongoing dynamism and adaptability of Islamic thought in different historical and social contexts.

III. Al-Masih ad-Dajjal: The Great Deceiver

Al-Masih ad-Dajjal, often referred to simply as the Dajjal, is a significant evil figure in Islamic eschatology. He is prophesied to appear before the Day of Judgment, pretending to be the promised Messiah and later claiming to be God.¹¹ While not explicitly mentioned in the Quran, the Dajjal is extensively described in Hadith literature.¹¹

A. Physical Appearance and Deceptive Powers: Detailed Description and Supernatural Abilities

The Dajjal is portrayed with distinct physical characteristics and an array of supernatural, deceptive powers designed to mislead humanity. Physically, he is usually described as blind in his right eye, with his left eye being green.¹¹ His defective eye is sometimes likened to a “protruding grape” or described as “mamsooh” (wiped, smooth, or abraded).⁶⁴ True believers will be able to clearly see the Arabic words “كافر” (Kafir, meaning “Non-believer”) inscribed on his forehead. This inscription will be readable by both the literate and the illiterate.¹¹ Other descriptions include a thick neck, hairy, very muscular, and short stature.⁶⁴ He may have a ruddy complexion, thick curly hair, a wide forehead, and a broad upper chest.⁶⁴ His characteristic one-eye is believed to symbolize spiritual blindness, indicating that he can only comprehend God’s transcendent wrath, being blind to God’s immanent aspect.¹¹

The Dajjal’s deceptive powers are vast and varied. He will mimic miracles performed by Prophet Isa (Jesus), such as healing the sick and even raising the dead, with the aid of demons (shayāṭīn).¹¹ He will revive one person after killing them, but will be unable to kill them again due to their defiance.⁶⁵ He will control nature, causing the earth to grow vegetation, making livestock prosper or die, and stopping the sun’s movement.¹¹ He can command rivers to flow, return, and dry up, and control mountains, clouds, and wind.¹¹ He will manipulate perception and resources, twisting paradise and hell, meaning he will bring his own paradise and hell with him, but his hell will be paradise and his paradise will be hell.¹¹ During a severe famine, he will possess food and water, leading many to follow him for sustenance.¹¹ He can make ruins turn into treasures.¹¹ His global reach and influence will allow him to travel all around the world, except for Mecca and Medina, which are divinely protected.¹¹ His voice will be audible to all in the east and west, including jinns, humans, and satans.¹¹ He will ride a mysterious singing female donkey (

Khar Darjal or white ash), with one step covering a mile.¹¹ As his followers increase due to his deceptive miracles and control over resources, he will eventually proclaim himself as God.¹¹

The Dajjal’s physical description, particularly his “one-eye” and the “Kafir” inscription ¹¹, stands in stark contrast to his immense supernatural powers.¹¹ This creates a profound paradox: a physically flawed being who wields god-like abilities. The symbolic interpretation of his one-eye as “spiritual blindness” ¹¹ is crucial here, indicating that despite his worldly power and ability to manipulate material reality, he lacks true divine insight or moral vision. His ability to “twist paradise and hell” ¹¹ further emphasizes this inversion of truth and reality. The Dajjal’s characteristics serve as a profound warning that outward appearances, even those seemingly miraculous or overwhelmingly powerful, can be utterly deceptive. True guidance and divine truth are not found in material power, worldly allurements, or superficial displays, but in spiritual discernment and unwavering adherence to authentic faith. This reinforces the ethical warning against materialism, superficiality, and blind acceptance of perceived authority.

Conclusion

The Islamic eschatological framework, encompassing the figures of Imam Mahdi and Al-Masih ad-Dajjal, serves as a profound and dynamic guide for believers. The detailed prophecies regarding the End Times are not merely speculative predictions but function as active ethical warnings, urging humanity towards moral vigilance and spiritual preparedness. The interconnectedness of the earthly realm and the hereafter highlights that the consequences of human actions are not deferred but are continuously manifesting, thereby emphasizing immediate accountability.

The extensive enumeration of minor signs, reflecting societal and moral decay, underscores the human contribution to the chaotic conditions preceding divine intervention. The historical and political origins of some eschatological narratives demonstrate their role in helping communities understand past struggles, navigate present challenges, and forge collective identity.

Imam Mahdi is presented as the ultimate embodiment of prophetic virtues, whose mission to establish global justice and unity offers an aspirational vision for a world free from oppression. The diverse interpretations of his role across Sunni, Twelver Shia, and Ahmadiyya traditions reveal the adaptability of Islamic thought, from literal anticipation to symbolic calls for internal reform and peaceful intellectual engagement.

Conversely, Al-Masih ad-Dajjal, with his deceptive powers and physical flaws, serves as a stark reminder that outward appearances and worldly power can be misleading. His characteristics warn against materialism and superficiality, emphasizing that true guidance lies in spiritual discernment.

Ultimately, the narratives surrounding Imam Mahdi and the End of Times call upon Muslims to actively cultivate righteousness, resist deception, and strive for justice and social welfare in their daily lives. This proactive engagement, rather than passive waiting, is depicted as essential for navigating the trials of the End Times and contributing to the realization of a divinely ordained future.