Dajjal e Basra - English Translation

Ahmad al-Hasan (Ahmad Ismail Salih) — Biography and Claims

Basic Background

• Full name: Ahmad Ismail Salih (Arabic: أحمد إسماعيل صالح)

• Born: 1968, Basra, Iraq

• Education (reported): He is said to have studied civil engineering at the University of Basra.

• Religious background: Raised in a Twelver Shia Muslim environment in southern Iraq.

Ahmad al-Hasan first became publicly known in the early 2000s, after the fall of Saddam Hussein, a period marked by political chaos, sectarian instability, and heightened apocalyptic expectations in parts of Iraq’s Shia community.

He began preaching in Basra and surrounding regions, presenting himself as a divinely appointed figure connected to the end-time events described in Shia Islamic narrations.

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Titles He Used

Ahmad al-Hasan referred to himself with several titles drawn from Shia eschatology:

• Al-Yamani (the Yamani)

• The Messenger of Imam al-Mahdi

• The First of the Twelve Mahdis

• The Qā’im’s envoy

• In some writings, he also presented himself as a successor in a line of divinely appointed guides after the Mahdi.

His followers sometimes call their movement “Ansar al-Imam al-Mahdi” (Supporters of the Imam Mahdi).

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The Rise of Ahmed al-Dajjal in Basra, Iraq

Who Is Ahmed al-Dajjal?  

A man named Ahmed Hassan (also called "al-Dajjal") claimed he was sent by the Imam Mahdi—a holy figure in Islam that many Muslims believe will return one day to bring peace and justice.  

- He studied urban engineering but later said he learned magic and hypnotism to attract followers.  

- He gathered about 500 armed supporters in Basra and Nasiriyah.  

- He said the Day of Ashura (a religious day of mourning) would be the day he would start his revolution to “free Iraq and spread justice worldwide.”  

 

 What Happened on Ashura?  

On Ashura, Ahmed’s followers mixed with crowds in the streets and started shouting, “The Mahdi has appeared!”  

They began shooting and fought with police in Basra and Nasiriyah.  

- The fighting lasted about a week.  

- About 100 of his followers were killed, and hundreds were arrested.  

- Ahmed escaped and went into hiding.   

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What He Believed and Taught  

Ahmed claimed:   

1. He was the son of the Imam Mahdi and had been given a mission by him.  

2. He could perform miracles like all the prophets before him.  

3. He said angels visited him and were helping his group.  

4. The Star of David (the symbol on Israel’s flag) was a holy symbol for his movement.  

Many of his followers were educated—some from universities or religious schools—and claimed that Prophet Jesus or other prophets appeared to them in dreams telling them to follow Ahmed.  

 

How People Proved He Was Lying  

Scholars and ordinary people questioned Ahmed’s claims:  

1. No miracle was shown – When asked to perform a miracle (like stopping a known enemy), he could not.  

2. If he was the Mahdi’s son, why come before his father? – Followers couldn’t answer this.  

3. He couldn’t recite the Quran properly – How could he be a holy leader if he made mistakes reading the Quran?  

4. He did not know all languages – True prophets are believed to speak all languages.  

5. He used violence – True religious leaders don’t teach violence against innocent people.  

6. His followers twisted religious texts – They changed words in old books to make it seem like Ahmed was mentioned in prophecies.  

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Government and Police Response  

- Iraqi police and soldiers fought Ahmed’s group.  

- The U.S. military criticized Iraq for being too harsh on Ahmed’s group.  

- Ahmed’s spiritual leader, Hassan al-Hamami, admitted they received money from the UAE and other Arab countries.  

- The Iraqi government sent protest letters to the UAE and Saudi Arabia.  

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 His Strange Beliefs and Symbols  

- Ahmed’s group used the Star of David as their symbol and said it was holy.  

- They even wore headbands with this star during attacks.  

- Many Muslims were angry because this star is the symbol of Israel, which is seen as an enemy by many in Iraq.  

- Ahmed tried to use Quran verses to “prove” the star was Islamic, but scholars said this was false and misleading.  

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 Why He Was Considered Dangerous  

- Ahmed’s teachings divided families – some brothers supported him, others did not.  

- He encouraged violence against religious scholars in Najaf.  

- He claimed his dreams were divine messages – but dreams are not proof in Islam.  

- His movement was seen as more political than religious, possibly backed by foreign countries to create trouble in Iraq.  

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 Conclusion  

Ahmed al-Dajjal was a man who misused religion to gain power.  

He made false claims, encouraged violence, and tricked educated people into following him.  

Iraqi authorities stopped his movement, but his story remains a warning about how people can be misled in the name of faith.  

Summary of "The Dajjal of Basra": An Investigative Critique

 I. Introduction & Purpose

   Book: Dajjal al-Basra (The Dajjal of Basra)

   Author: Ali al-Kurani al-Amili

   Perspective: A polemical, theological, and political critique from a traditional Shia scholarly viewpoint.

   Primary Thesis: Post-Saddam Iraq witnessed the rise of "deceiver" (Dajjal) movements—particularly those of Ahmad Ismail (Ahmad Hasan) and Dhiya al-Qarawi—which are not genuine religious phenomena. Instead, they are portrayed as orchestrated projects funded by hostile intelligence services (Saddam's, Mossad) and ideological actors (ex-Ba'athists, Wahhabis) aimed at:

    1.  Destabilizing Iraq.

    2.  Undermining Shia religious authority (the Hawza and Marja'iyyah).

    3.  Corrupting core Shia doctrine, especially belief in the Imam al-Mahdi (عجل الله تعالى فرجه), by sowing doubt through false claimants.

 

 II. Key Subject 1: Ahmad Ismail ("Ahmad Hasan" / "The Dajjal of Basra")

A. Background & Claims:

   Identity: Ahmad bin Ismail, from a low-status family within the Abu Shuwaylim tribe (Sayamira confederation) in Basra. Holds a degree in urban engineering.

   Evolving Claims: His claims escalated over time:

    1.  The Promised Yamani.

    2.  The Ambassador/Safir of Imam al-Mahdi.

    3.  The Son and Successor (Wasi) of Imam al-Mahdi. He subsequently adopted the title "Sayyid Ahmad Hasan" (pp. 29, 39).

   Self-Promoted Narrative (pp. 34, 40): Presents himself as a reformer of the Najaf Hawza, claiming he:

       Introduced Quranic studies (criticizing the Hawza for neglecting them).

       Stood up to Saddam Hussein.

       Fought financial corruption within the seminary.

       Was commanded by the Imam in a dream to study in Najaf.

 

B. The Book's Counter-Allegations & Criticisms:

1.  Intelligence Agent: He is accused of being a former agent for Saddam Hussein's intelligence, sent to infiltrate the Najaf seminary. His own alleged confession and short stay in Najaf are cited as proof (pp. 29-31, 33).

2.  Foreign Backing & Wahhabi Ideology:

       Financially supported by Wahhabi groups in Kuwait and the Emirates (pp. 35-36).

       His theological criticisms of the Hawza (e.g., not teaching Quran) are described as superficial and borrowed from Wahhabi thought (pp. 32-33, 36).

       His deputy, Hasan Hammami, allegedly confessed funding came from the Emirates (p. 36).

       Linked to Mossad through Bandar bin Abdulaziz, with Mossad officers advising him. His use of the "Star of David" as a symbol is presented as evidence (p. 36).

3.  Theological Refutations:

       Lineage Contradiction: He claims to be a Hasani descendant and son of the Imam al-Mahdi, while Shia belief holds the Imam is a Husaini descendant. The book aligns this Hasani claim with Wahhabi beliefs about the Mahdi (pp. 42-43).

       Logical Fallacies: His claims are riddled with contradictions, e.g., claiming infallibility while making errors, or promising to reveal the hidden grave of Lady Fatima (عليها السلام) (pp. 42-45).

       Defense of the Hawza: The book vigorously defends the traditional seminary curriculum. It argues that deep study of jurisprudence, logic, and principles (Usul) is essential, and that basic Quranic recitation is a prerequisite, not the seminary's core purpose (pp. 32-33).

 

 III. Key Subject 2: Dhiya al-Qarawi & "Jund al-Sama" (Army of Heaven)

A. Background & Claims:

   Identity: Dhiya Abdul-Zahra al-Qarawi, a 38-year-old musician and arts graduate from Diwaniyah, with no prior religious reputation (pp. 19-20).

   Claim: Declared himself the "Judge of Heaven" (Qadi al-Sama) and the Mahdi from the progeny of Fatima (عليها السلام), authoring a book to that effect (p. 20).

   Activity: Formed an armed militia in the Zarqa area near Najaf.

 

B. The Book's Narrative of His Movement:

1.  Violent Objectives: The group's plan was to storm Najaf, kill Shia scholars and Maraji', and declare an Islamic Emirate (p. 23).

2.  Orchestrated Project: Portrayed as a creation of Saddam's intelligence, later adopted and financed by exiled Ba'athists and Sunni extremists like Harith al-Dhari and Iyad Allawi to create sectarian strife (pp. 23-24).

3.  Fate: Crushed in a January 2007 joint US-Iraqi operation. Al-Qarawi was killed, ~300 followers died, and ~600 were arrested (pp. 19, 21, 23).

4.  Post-Mortem Ridicule: The book mocks the outcome: the "Mahdi" was killed, his wealthy backers wasted millions, and his deceived, poor followers died for nothing (pp. 24-25).

 

 IV. Internal Conflict: The Ahmad-Haider Partnership & Rivalry

   Haider Mushtat: Initially a partner and mentor to Ahmad in Najaf, more knowledgeable about the Hawza (p. 31).

   The Deal: After initial rivalry, they agreed Ahmad would be the "Messenger" and Haider his "Witness." The book suggests Ahmad bought Haider's compliance (p. 39).

   The Split: Haider later reneged, claiming to be the Yamani himself, leading to a bitter feud involving mutual accusations of lying and heresy (pp. 39, 42).

   Haider's Downfall: The book details Haider's humiliation: arrested after a false oath at the shrine of Abbas (عليه السلام), his bizarre rules (forbidding tomatoes, meat), his failed attack plan, his group's arrest and poverty in Iran, and his eventual killing in an ambush, which his followers blamed on Ahmad (pp. 46-50).

   Significance: This internal conflict is used to discredit both men, showing their opportunism and the falsity of their claims through their own mutual accusations (pp. 42-46).

 

 V. The Author's Personal Encounters & Rejection

The author positions himself as a target for recruitment, enhancing his credibility as a defender of orthodoxy.

   Haider's Visit: Haider visited him in Qom, claiming to have messages from the Imam. The author demanded a tangible miracle (whitened beard turning black) and rejected reliance on dreams, insisting on intellectual or miraculous proof (p. 54).

   Ahmad's Overture: Ahmad's messenger tried to recruit the author, arguing his involvement would legitimize their movement and "save" Iran and Iraq. The author mocked this logic (pp. 54-55).

   Media Battles: The author hosted a TV program refuting their claims. Followers would call in, using twisted interpretations of hadith (e.g., that the Yamani need not be from Yemen) to support Ahmad. The author refuted these arguments on air (pp. 57-58).

 

 VI. Core Themes & Conclusions

1.  Weaponized Mahdism: The enemy's strategy is twofold: physical terror and ideological sabotage by promoting false Mahdis to create doctrinal confusion and doubt (p. 14).

2.  Defense of Institutions: The book is a staunch defense of the traditional Shia religious establishment (Hawza, Marja'iyyah) against internal and external criticism framed as "reform."

3.  Geopolitical Conspiracy: The Dajjal movements are framed as proxy tools in a wider regional war against Shia Islam, involving Saddam loyalists, Gulf Wahhabis, and Israeli intelligence.

4.  Theological Polemic: Uses theological reasoning, hadith evidence, and exposure of biographical and logical contradictions to dismantle the claimants' legitimacy.

5.  Moral Warning: Serves as a warning to believers about deceitful leaders who exploit popular messianic beliefs for power, money, and political chaos.

The Illusion of Certainty: Why Dreams are Never Proof for False Claimants

In the realm of spiritual guidance and religious leadership, the search for truth often leads people to look for extraordinary signs. However, history is replete with individuals who use dreams (ruya) as a primary tool to claim divine authority—a method that the sources categorize as fundamentally flawed and religiously invalid.

Here is an exploration of how false claimants utilize dreams and why this practice is considered absolutely wrong according to theological principles. The Tactic: Dreams as a Spiritual Shortcut Throughout history, numerous leaders of deviant sects have relied on dreams to establish their legitimacy or "prove" they are the promised figures, such as the Mahdi. By claiming to have seen a Prophet or Imam in a dream, these individuals attempt to bypass the traditional requirements of intellectual rigor and established religious evidence. Notable examples from the sources include: • Historical Figures: Figures like Abu Ja'far Qa'ini, the leaders of the Babiyah movement, and Ghulam Ahmad Qadiyani all used reported visions to justify their claims. • Modern Claimants: Modern figures like Ahmad bin Ismail (Basri) frequently cite dreams as the "shortest path to the unseen" to convince followers of their status. Why Using Dreams as Proof is Historically and Legally Wrong Using dreams to identify a "Divine Proof" (Hujjat) or to derive religious laws is invalid for several critical reasons: 1. Religion is Too Precious for Sleep : One of the most powerful rebuttals found in the narrations is that "the religion of God is more precious than to be seen in sleep". This signifies that fundamental matters of faith and law must be established through certain, wakeful evidence rather than the subjective experiences of a dreamer. 2. The Danger of Satanic Interference : Not every dream is divine. Dreams are classified into three types: glad tidings from God, psychological distress (adghath ahlam), and satanic suggestions. Because Satan can manipulate imagery and even claim to be a divine figure in the minds of the "simple-minded," a dream can never serve as a reliable foundation for public creed. 3. Lack of Legal Authority (Hujjiyyah) : In Islamic jurisprudence, there is a consensus among scholars (ijma) and the practice of the righteous (sirah) that dreams do not hold legal authority. Leading scholars such as Sheikh Mufid and Allameh Majlisi explicitly stated that religious rulings cannot be established through visions. 4. The Problem of Interpretation : Even if a dream is "true" (sadiqah), its meaning is often symbolic and requires a level of expertise in interpretation that most people—and many false claimants—lack. Misinterpreting a dream can lead to significant deviation, as seen in cases where different claimants used dreams to justify opposing religious stances.

The "Divine Proof" is recognizable through clear, "sun-like" evidence rather than the hazy shadows of sleep. While true dreams exist as a personal comfort or glad tidings for the believer, they are never intended to be a legislative tool or a means to crown a new leader. Ahmad bin Ismail (also known as Ahmad al-Hassan or the Basri claimant) justifies dreams as the "shortest path" to the unseen by framing them as a direct, spiritual bypass to traditional religious evidence. According to the sources, he argues that because the identity of a "Divine Proof" (Hujjat) is a matter of the unseen, it should be sought through the unseen itself.

Is the Yamani- the Qa'im (the Riser) of the Family of Muhammad?

The Clear Refutation of Ibn Kate'a

 

Is the Yamani the Qa'im (the Riser) of the Family of Muhammad?

And Is He Infallible by Appointment?

By

Sheikh Ali Al Aasan

In the name of Allah, the Most Gracious, the Most Merciful.

 

Praise be to Allah, the Lord of the worlds. And may prayers and peace be upon our master and prophet Muhammad and his pure and purified family.

 

After much discussion about the so-called Ahmad Ismail Kate'a and the false claims and lies he brought, which reached more than 50 false claims for which Allah has sent down no authority, the Specialized Studies Center in Imam Mahdi saw the necessity to confront and expose the falsehood of these claims and refute them. This is not because what he brought are scientific matters relying on logical proof and evidence. Rather, you will find in the depths of his claims nothing but falsehood, deception, lies, slander, and selective reliance on narrations. His books and the books of his followers are the best witness to what we say.

 

Instead, it is because false ideas may find room in some weak souls. Therefore, they need some clarification and explanation of the foundations and values, and to show the principles that the scientific method relies upon in human history in general and for the religious community in particular. In addition, it is to present the conclusive proof against those deceived by him and those who follow his footsteps, so that no one may say: "If only you had sent to us a messenger and established for us a clear guide so we could follow Your signs before we were humbled and disgraced." (Quranic verse, 20:134)

 

Therefore, publishing this booklet to refute Ibn Kate'a is considered a link in the chain of confronting the people of religious innovation and deviation, in addition to the rest of the Center's activities in refuting doubts through its website, social media pages, the newspaper 'Sada Al-Mahdi', and others.

 

We ask Him, the Exalted, for steadfastness upon the truth: "O Turner of hearts, make our hearts firm upon Your religion."

Director of the Center

Mr. Muhammad Al-Qabanji

 

Abdul Razzaq Al-Dairaawi said under the title (The Yamani is the Qa'im of the family of Muhammad and the Mahdi of the end times):

 

(It is reported in Al-Kafi from Abu Abdullah (peace be upon him), who said: "Every banner raised before the rising of the Qa'im, its bearer is a tyrant who is worshiped besides Allah." (1)

 

Refutation of the Yamani Claim According to Twelver Shia Islam

ردّ دعوى اليماني المزعومة على ضوء القرآن والعقيدة الإمامية

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1. The Claim that “All of Ahl al-Bayt are Yamani”

Claim:

Because Mecca is in Tihāmah and Tihāmah is part of Yemen, therefore:

• The Prophet ﷺ is Yamani

• Ali (ع) is Yamani

• The Imams are Yamani

• The Mahdi is Yamani

Refutation:

This is geographical wordplay, not theology.

In Shia Islam, lineage (nasab) is defined by Quraysh and Banu Hashim, not by regional geography.

Qur’an:

النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ
(الأحزاب 6)

The Prophet ﷺ is identified by tribal lineage, not by regional labels like “Yamani”.

Shia Hadith:

Imam al-Sadiq (ع):

نحن قريش، وشيعتنا منّا
“We are Quraysh, and our Shia are from us.”
(الكافي، ج1، ص 409)

The Imams are Hashimi Qurayshi, not “Yamani”.

Calling them “Yamani” in a literal ethnic sense is theologically meaningless.

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2. The Yamani is NOT an Imam, Prophet, or Infallible

The Authentic Yamani Hadith:

Imam al-Baqir (ع):

ليس في الرايات راية أهدى من راية اليماني
“There is no banner more guided than the banner of the Yamani.”
(الغيبة للنعماني، ص 264)

The hadith says:

• His banner is guided

• He calls to Imam al-Mahdi (ع)

It does NOT say:

• He is an Imam

• He is infallible

• He is a divine proof (حجة الله)

Qur’anic Rule:

وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا
(النساء 82)

Only divinely appointed authorities (Prophets & Imams) are protected from error.

No Shia scholar in 1400 years ever said:

“The Yamani is infallible.”

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3. Infallibility (عصمة) Is ONLY for Prophets & Imams

Imam al-Ridha (ع):

الإمام معصوم مؤيد مسدد
“The Imam is infallible, divinely supported and guided.”
(عيون أخبار الرضا، ج2، ص 102)

Imam al-Sadiq (ع):

العصمة خصيصة الأنبياء والأئمة
“Infallibility is exclusive to the Prophets and Imams.”
(بحار الأنوار، ج25)

No hadith ever says:

“The Yamani is maʿsūm.”

Infallibility, Imamate, and the Yamani Claim: A Shīʿī Theological Response

Part 1 – Summary of the Yamani Movement’s Claims

Followers of Ahmad al-Hasan (also called “Yamani”) claim the following:

1.      The Yamani is an infallible divine proof (ḥujjah).

2.      Whoever rejects him is destined for Hell.

3.      He is the First Mahdi from the alleged “12 Mahdis after Imam al-Mahdi (ʿa).”

4.      His name is Ahmad, from Basra, with specific physical signs.

5.      The Yamani must be obeyed absolutely, like the Imams.

6.      The Yamani is mentioned in Qur’ān 74 (Sūrat al-Muddaththir).

7.      He is divinely appointed and identified by hadith.

These claims are mainly built upon:

• Select narrations about al-Yamani
• A controversial “Will of the Prophet” narration
• Symbolic Qur’ānic interpretations
• Self-identification by Ahmad al-Hasan

 

Part 2 – Who Is al-Yamani in Authentic Shīʿī Sources?

The Yamani is mentioned in Shīʿī hadith as a sign before the ظهور (appearance) of Imam al-Mahdi (ʿa).

Hadith of Imam al-Bāqir (ʿa)

Arabic:

ليس في الرايات أهدى من راية اليماني، هي راية هدى لأنه يدعو إلى صاحبكم

Source:
al-Nuʿmānī, al-Ghaybah, p. 264

Translation:
“There is no banner more guided than the banner of the Yamani. It is a banner of guidance because he calls to your companion (the Mahdi).”

Important Observations

• The Yamani calls to Imam al-Mahdi, not to himself
• He is a supporter, not a new Imam
• No mention of infallibility
• No name, location, or lineage specified