The Divine Voice Calling Out From the Wilderness: Reflections on the Sayings of Imam Ahmed Al-Hassan
- Lina Irshaid
- 7 hours ago
- 27 min read
"And when that comes, the Spirit of Truth, He will guide you into all the truth, for He will not speak on His own, but whatever He hears He will speak, and He will declare to you the things to come." (Bible, Book of John, Chapter 16, Verse 13)
This was the glad tidings of Jesus particularly for this time and age. He promised the coming of one who would guide to all truth—not merely a part of it, nor what people desire, but what God wills. How strikingly similar this is to what Imam Al-Baqir said about the figure known as the Promised Yamani:
“There is no banner which is more guided than the banner of the Yamani, it is a banner of guidance because he calls towards your companion. If the Yamani emerges then selling weapons becomes impermissible upon the people and every Muslim, and if the Yamani emerges then rise and go to him, for verily his banner is a banner of guidance and it is not permissible for any Muslim to go against him, whoever does so is from the people of hellfire, because he calls to the truth and to the straight path.” (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 52, p. 232; Kitab Al-Ghayba (Book of Occultation), Al-Numani, Vol. 1, p. 262)
There is, therefore, a banner that calls to truth, a straight path, and a voice urging people to move toward it rather than turn away. The Qaim Aba Al-Sadiq described the voice of Imam Ahmed Al-Hassan in his testimony in the Goal of the Wise, to a voice calling from the wilderness—similar to John the Baptist’s, who said:
“I am the voice of one calling in the wilderness, ‘Make straight the way for the Lord.’” (Bible, Book of John, Chapter 1, Verse 23)
Aba Al-Sadiq heard the Imam’s majestic voice through the sermon of Hajj, in which the Imam spoke about the symbolism of Jesus’ example of the vineyard owner. The divine voice comes from outside what people are accustomed to, from the wilderness, from an unexpected place— from Iraq, in the modern city of Basra. Therefore, it is strange at first, but yet it is a well-known pattern. It was also the pattern of Jesus, for he was not accepted among his people. As it is written:
“Truly I tell you, no prophet is accepted in his own country.” (Bible, Book of Luke, Chapter 4, Verse 24)
The divine voice cries out in this wilderness, and the challenge lies with the people who are lost: Will they hear or turn away? Will they seek the truth, or only what pleases them?
The Story of the Meeting with Imam Al-Mahdi
Imam Ahmed Al-Hassan recounted, in his majestic voice, his meetings with Imam Al-Mahdi Mohammed ibn Al-Hassan Al-Askari. The first meeting of Imam Ahmed Al-Hassan with Imam Al-Mahdi in this worldly life took place at the shrine of the two Imams, Al-Hadi and Al-Askari. This meeting occurred many years ago, during which he became acquainted with the Imam. Subsequent meetings followed, each strengthening their bond. During these encounters, Imam Al-Mahdi did not command Imam Ahmed Al-Hassan to deliver a message to any particular person or group. Rather, they consisted of personal guidance intended to discipline, refine, and teach him divine knowledge and ethics, preparing him to become the spiritual son and the First Mahdi—the Yamani—who would raise the most rightly guided banners and confront mountains with them.
The Imam also revealed to him the extensive deviations present at that time in the Hawza of Najaf, the very center from which he would begin his mission. In the eyes of the people, Najaf was seen as the fortified citadel against evil, the salt that rectifies all corruption. Yet, these deviations were manifold: intellectual, practical, social, economic, and political, including misconduct by individuals who represented the Hawza.
Imam Ahmed Al-Hassan then described the exceptional meeting with Imam Al-Mahdi, which marked a historic turning point in his life. After this meeting, he transitioned from being Ahmed Al-Hassan, the simple young Iraqi, an engineering graduate and talented painter from Basra, to the promised Yamani, the First Mahdi sent by Imam Al-Mahdi to Iraq, the Arab and Islamic world, and all the people of the earth.
Imam Al-Mahdi communicated with him through a vision, instructing him to meet at a specific place and time. This was a significant test for Imam Ahmed Al-Hassan, requiring him to believe in the vision and go to the appointed location at the designated time. This remarkable encounter took place at the shrine of Imam Hussein at night, followed by another meeting the next morning, which coincided with the 30th of Sha’ban, 1420 AH (modern Islamic calendar), at the Imam’s maqam in Karbala, at the end of Al-Sidra Street.
“This time he sent me to the Hawza in Najaf, so that I could present what the Imam told me to a group of the students of the Hawza. And I see that it is important to go over this meeting even if briefly since this meeting represented a historic moment in my life for it was the first time that Imam Al-Mahdi directed me to work in a manner that was public and confrontational in the Hawza of Najaf.” (The Sermon of the Story of the Meeting with Imam Al-Mahdi)
It was not long after Imam Ahmed Al-Hassan began speaking with the students of the Hawza that occasional conflicts arose between him and some of them. Eventually, he openly declared that he was sent and appointed by Imam Al-Mahdi Mohammed ibn Al-Hassan to address them, invite them to the truth, and that it was their duty to accept him as appointed and sent by the Imam, granting him all authority so that the sacred mission and the project of the Divine Just State could commence from Iraq, while Saddam’s regime was collapsing. He came armed with proofs and decisive matters from the Imam, not relying on conjecture or personal interpretation, as their own scholars did.
“I have come to you in the name of Imam Al-Mahdi. And I do not ask for my will, rather, the will of the one who sent me. I do not seek my glory, but his glory. And whoever does not accept me, then he does not accept my Father who sent me. And the truth is that whoever does not honor the son, he does not honor the father who sent him.” (Sermon to the Students of the Hawza)
This official declaration of the Imam about himself parallels, to a significant extent, the declaration of Jesus at the synagogue that he is the awaited Messiah for the Jews, as he testified to them using verses from the Book of Isaiah. Similarly, Imam Ahmed Al-Hassan presented clear proof and explicit testament, asserting that he is indeed Ahmed, as designated in the divine Will of the Prophet Mohammed.
The Cries of the Divine Voice to the Sleeping and the Dead
The voice of Imam Ahmed Al-Hassan shook the hearts of those who heard it, as four audio speeches were issued from him in which he clarified the core message of his call. These speeches included cries in the wilderness, directed to those who have ears to hear and hearts to reflect.
I will present some of these cries along with reflections upon them:
Cry 1:
“To the students of the Hawza in Najaf Al-Ashraf and Qom and everywhere in the World: Do yourselves justice and lean with your hearts towards wisdom. And contemplate over my words a contemplation of a just person. And do not cut ties with the Family of Mohammed, for indeed it is connected to the throne, saying: O Lord! Keep ties with those who have kept ties with me, and cut ties with those who have cut ties with me.” (Sermon to the Students of the Hawza)
At the end of the month of Ramadan in the year 1420 AH, the Imam set out to Najaf to begin calling to the truth as he had been commanded by Imam Al-Mahdi. The beginning was with the students of the Hawza. He opened his speech with the noble verse:
“And when a community among them said: ‘Why do you admonish a people whom Allah will destroy or punish with a severe punishment?’ They said: ‘As an excuse before your Lord, and perhaps they may become righteous.’” (Qur’an, Chapter 7, (Al-A’raf), Verse 164)
He then called upon them to open their hearts to receive divine wisdom, to be fair when hearing the truth, and to distance themselves from blind adherence to their scholars, so that they might reflect upon his words objectively—lest any of them remain without an excuse before God, and perhaps among them there might be a jewel buried in clay that could be rescued and saved.
The Imam spoke candidly to the students about financial corruption within the Hawza, seeking to establish a reform movement to confront this corruption and to call for a transformation in the financial policies of the religious authorities. In contrast to what he described as the luxury and extravagance enjoyed by them, he pointed to the painful reality of a poor society suffering under hunger and both physical and spiritual illness, while the religious duty of enjoining good and forbidding evil was not being fulfilled by them to change this painful condition of the people.
God supported the call of Imam Ahmed Al-Hassan with testimonies that came to people from the unseen realm (Malakut), calling them to accept and support him. He said:
“A group of the Hawza students heard and saw in the Kingdoms of the Heavens what verified this to them. Some of them knew me directly and some of them had no ties with me in the first place and they insisted on pledging allegiance to me.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
The call continued to grow and expand, until a larger group of Hawza students in Najaf gave their allegiance. However, the Imam warned them against breaking it, foretelling that they would abandon him just as Muslim ibn Aqil was abandoned. This occurred in the month of Jumada Al-Awwal in the year 1424 AH.
Cry 2:
"Today I ask for your help as my grandfather Al-Hussein asked for your help, so is there anyone to support us?" (Sermon of the Story of Meeting with Imam Al-Mahdi)
In the final two days of the month of Ramadan in the year 1424 AH, Imam Ahmed Al-Hassan was commanded by Imam Al-Mahdi to address all the people of the earth—each according to their belief, their scripture, and their intellect—and in accordance with what he was instructed, calling them to support the truth and its people, and to work toward establishing this truth upon the earth.
Then, on the third of Shawwal of the same year, he received the command to declare a revolution against the oppressors from among the disbelievers, deniers, and adversaries.
“I have invited the people to support the truth and its people and to work to establish the truth and to raise the words of ‘There is no God but Allah’ for verily, Allah’s word is the highest, verily, Allah’s word is the highest, verily, Allah’s word is the highest and the word of the disbelievers is the lowest, so support Allah and He will support you and will make your feet firm. Is there not a supporter of the religion of Allah? Is there not a supporter of the Qur’an? Is there not a supporter of the Vicegerent of Allah? Is there not a supporter of Allah the High?” (Sermon of the Story of Meeting with Imam Al-Mahdi)
This call was not merely words; rather, it was a continuation of the cry of Al-Hussein on the day of Ashura, when he stood with truth against overwhelming falsehood. It is the same question that echoes across time—but it is the answer to it that makes the difference: who rises, who supports, and who remains a mere spectator.
Cry 3:
“In any case, O people of Iraq, verily, my Father sent me to the people of the Earth and he has begun with you and with the mother of cities, Al-Najaf, and verily, I am supported by Gabriel, Michael, Raphael and the Kingdom of the Heavens. And many who accepted me by accepting the truth, the veil was stripped from them and their vision today is iron for they see what the people do not and they hear what the people do not, and what sign is greater than this sign of the soul?” (Sermon of the Story of Meeting with Imam Al-Mahdi)
This is not an ordinary call. It is a call that connects the earth with the heavens,—a call supported by the unseen realm (Malakut). It is something that has become forgotten to people, strange within a bleak and material reality.
“And many who accepted me by accepting the truth, the veil was stripped from them and their vision today is iron for they see what the people do not and they hear what the people do not, and what sign is greater than this sign of the soul? {Even if We opened out to them a door from heaven, and they were to continue (all day) ascending therein. They would only say: “Our eyes have been intoxicated: Nay, we have been bewitched by sorcery.}” (Sermon of the Story of Meeting with Imam Al-Mahdi)
Here, the paradox becomes clear: even if a gate to heaven was opened, not all people are prepared to see. The problem is not the evidence, but the readiness to accept it. At the beginning of the call, people came from different places—some knew the Imam, others did not—but they shared one thing: they saw or heard something that compelled them to seek and to believe. These experiences were not rare individual cases; rather, they expanded and spread over time until they became a phenomenon that could not be ignored. As the Imam said:
“And the truth I tell you, what is happening to the people right now is a great revelation through dreams but most of the people are disbelievers in the Grace of Allah and most of them do not thank Allah. {That is the preference of Allah upon us yet most of the people do not give thanks} so all thanks and praises due to Allah, Lord of the Worlds.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
The meaning is simple, yet profound: the door is open, but acceptance is not universal. The blessing exists, but gratitude is rare.
“Here I am between your hands, and here are tens of believers in this Call whose veils have been stripped from over them and they look into the Kingdoms of the Heavens. And hundreds, rather more than that, who have seen truthful dreams.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
Here, the discourse does not rely solely on proof, but on a living reality and interaction with God and the Holy Spirit, people whose perception has changed, and experiences that compelled them to take a position. Yet rejection remained; some did not even engage with the idea; instead, they dismissed the entire foundation and considered these matters to be magic. At this point, the Imam poses a question that captures them within a decisive theological and rational argument, placing matters in their proper perspective:
“And so I ask you by Allah, in whose hand is the Kingdom of Heaven? Is it Allah or is it Satan, may Allah’s curse be upon him?” (Sermon of the Story of Meeting with Imam Al-Mahdi)
If God is the One who possesses the Kingdom, then everything that comes from it carries truth and meaning. But if this is rejected, then the problem no longer lies in the call—it lies in their very understanding of the unseen, of God, and of the extent of His dominion.
Cry 4:
“I shall advise you, and warn you, and open the page of Al-Husseinn as a door to my advice, hoping that there shall be among you a sane person, who shall return to his senses, and save himself from deterioration in the abyss of hellfire.” (Sermon to the Students of the Hawza)
This marks the first time that Imam Ahmed Al-Hassan, the Yamani, directly reopens the page of Imam Al-Hussein in a clear and correct manner—by command and direct instruction from Imam Al-Mahdi himself.
“Al-Hussein ransomed himself for the throne of Allah, the Almighty. And the divine religion would not be established and would not result in the Divine Just State in the end times had it not been for the blood of Al-Hussein.” (Sermon to the Students of the Hawza)
With these words, Imam Ahmed Al-Hassan resurrected the revolution of Al-Hussein, as though the narration reported from Mohammed and the Family of Mohammed has manifested in reality, Imam Al-Sadiq said:
“The first to emerge from the earth and return to the world is Al-Hussein ibn Ali.” (Mizan Al-Hikmah (Scale of Wisdom), Mohammed Al-Reyshahri, Vol. 2, p. 1037)
Thus, a new revolution and a new Karbala emerge in the end times—aligned with the transformations of this age. Today, the cause of Imam Al-Hussein and the Ahlul-Bayt has become a global cause. His banner is raised across the four corners of the earth, and the streets of cities resound with calls demanding the restoration of Al-Hussein’s right, urging humanity to renounce every tyrant and affirm the supremacy of God—the very cause for which Al-Hussein was killed. His severed head became a symbol of a message that transcends every language and culture.
“So had it not been for the blood of Al-Hussein which was spilled upon the land of Karbala, the efforts of the Prophets and the Messengers would have gone to waste, and the efforts of Mohammed , and Ali, and Fatimah, and Al-Hassan would be in vain, and the Imams from the sons of Al-Hussein would not have been able to establish the rules of the divine religion, and the divine Wilayah (authority), and the Supremacy of Allah, the Almighty.” (Sermon to the Students of the Hawza)
In this epic confrontation, Imam Al-Hussein faced Satan and his symbols—the tyrants, the non-working scholars, the ego, the Dunya (wordly life), and Iblis, the ancient enemy of Adam—and he triumphed over them all, establishing a sacred rise for the end times through the immense sacrifices he and his loyal companions offered.
From here, the Imam redefined the page of Al-Hussein—contrary to how the religious establishment, hostile to Imam Al-Mahdi, had portrayed it. They reduced Al-Hussein to a figure mourned through ritual—striking chests, tearing garments, crying and wailing—while in reality, his revolution is a living message that continues on earth and within the hearts of the believers.
“Do yourselves justice and lean with your hearts towards wisdom. Do not partake in the assassination of Al-Hussein, do not beat your chests and tear your clothes and cry, in hypocrisy and fraud and lies. Do not mourn Al-Hussein just to kill Al-Hussein anew, do not say that which you do not do, {O you who have believed, why do you say what you do not do? It is greatly hated in the sight of Allah that you say what you do not do}.” (Sermon to the Students of the Hawza)
This is a true revolutionary cause established upon a divine idea and philosophy: the supremacy of God, built upon foundations, pillars, a divine governing system, and heavenly knowledge. They killed the cause of Al-Hussein through the support of the ignorant, the foolish, the weak in faith, and the deceitful among those who claimed loyalty yet betrayed the message entrusted to them.
Then Imam Ahmed Al-Hassan rekindled the flame of this cause and relaunched it into the world through the Qaim, the Mahdi Abdullah Hashem Aba Al-Sadiq. Here, the question arises: where had the noblest cause on earth been buried? And where has it now reached in the hands of the true divinely appointed leaders—those who act and strive with divine wisdom?
“Verily, Al-Hussein paved the way for the Divine Just State, as if Al-Hussein was slaughtered in Karbala in order that the Qaim from his sons reigns, and as if Al-Hussein was a ransom for the establishment of the Divine Just State, and for the rulership of Allah, the Almighty, {And We ransomed him with a great sacrifice}.” (Sermon to the Students of the Hawza)
The attempt to eradicate Al-Hussein and his divine revolution is impossible. It has been revived within the souls of believers who understood the message and carried the flame of the Husseini revolution, to uphold the mission of Imam Al-Mahdi in establishing the supremacy of God and the Divine Just State upon the earth.
“The truth I say unto you O believers, they will not be able to kill Al-Hussein because Al-Hussein and his divine revolution which stood upon the divine appointment remains due to you O believers. As to them, when they claim to cry over Al-Hussein or visit Al-Hussein, Al-Hussein curses them, because they are his murderers at this time. They have tried to demolish the Husseini revolution and obscure its goals, but they failed and Satan returned embarrassed after your pure hands have grasped the torch of the Husseini revolution and after you decided to maintain its blessed goal, the Supremacy of Allah in His land, by your pure blood.” (Sermon of Hajj)
Cry 5:
“O you people, those non-working clerics have tempted you by resembling falsehood with truth, as Shubha (doubt and suspicion) is named such because it resembles the truth.” (Sermon of Hajj)
The Imam addresses those who have been deceived by such non-working scholars—those who dress falsehood in the garments of truth and conceal deception behind hollow slogans. Everything they present as truth is in reality only a semblance of truth. He warns the people that their claims do not represent guidance; rather, they are a trap for the heedless and a mount for the wolves.
“And those non-working clerics began to disavow their sayings and actions. And the wicked shepherd abandons his sheep to be looted by the wolves. And I say unto their followers, abandon them and follow the bitter and heavy truth, as in it is your salvation. Do you not see that they have abandoned you to be looted by the wolves?” (Sermon of Hajj)
The Imam calls the people to be mindful of God and warns them against anyone who can destroy both soul and body in the Fire. These non-working scholars have schemed against the people, misleading them through the minor shura in al-Zawraa’ (Baghdad, Iraq), altering the laws of God just as the people of Al-Saqifah did before in the major shura. Yesterday, they did it with Ali ibn Abi Talib in Medina; and today, they are doing it with the Imam al-Mahdi in Iraq, the capital of the blessed Mahdist state.
It is narrated from Hudhayfah ibn Al-Yaman and Jabir ibn Abdullah Al-Ansari, from the Messenger of God, that he said: “Woe, woe to my nation regarding the Major and Minor Elections.” Then he was asked about them so he said: “As for the Major Elections, they shall be sit in my town after my death to usurp my brother’s succession and to usurp my daughter’s right. As for the Minor Elections, they shall be set in the major occultation in Al-Zawraa’ (Baghdad) to change my sunnah/way and replace my laws.” (250 Signs until the Appearance of Imam Mahdi, Muhammad Ali Tabatabai, p. 146)
And from the Prince of the Believers, Ali ibn Abi Talib, in a long narration, he said:
“The seat of rule will return to Al-Zawraa’, and affairs will become a matter of elections, whoever overcomes something will act upon it.” (Al-Malahim Wa Al-Fitan, Sayyid Ibn Tawus, Vol. 1, p. 263)
The Imam presents questions to the people so that they may reflect and seek the truth for their salvation:
“I am calling you, O people, to save yourselves from the fitna of those non-working, misguided, misguiding clerics. Contemplate over the condition of the nations that preceded you. Do you find the non-working clerics supporting a Prophet from the Prophets, or a Successor from the Successors? So do not repeat the [mistake] and follow these non-working scholars and fight the Vicegerent of Imam Al-Mahdi, the way the nations before you have followed the non-working clerics and fought the Successors and the sent Prophets. Be fair to yourselves for once and ask yourselves this question: Have you asked the Messenger of Allah and the Imams about the scholars of the end times before asking the scholars of the end times about the Successor of Imam Al-Mahdi? Have you asked the Qur’an about the clerics, that if a Prophet or Successor is sent, what their constant attitude would be? Have you asked the Qur’an who kindled the fire for Abraham and who wanted to kill Jesus and who fought Noah, Hud, Saleh, Shuaib, Moses, Jonah, and all the Prophets and Successors? If you are not fair to yourselves and do not answer this question now, then surely you will answer it in hellfire by the answer {And they say, “Our Lord verily we obeyed our masters and great men and they misled us from the way}.” (Sermon of Hajj)
Cry 6:
“I call you to acknowledge the Supremacy of Allah and reject the supremacy of the people.” (Sermon of Hajj)
The supremacy belongs to God, Glorified and Exalted, for He is the Owner of all dominions. To Him alone belongs the right to appoint and to exercise authority over His creation. People must accept His appointment and submit to His command. Whoever rejects God’s appointment has stepped out of servitude, just as Iblis did when he opposed the appointment of Adam as God’s vicegerent on earth and refused to obey and submit. Do not be deceived by Iblis’ call, nor let his malady divert you from the straight path, God says:
“Say: O Allah, Owner of Sovereignty! You give kingship to whom You will and take kingship away from whom You will. You honor whom You will and humble whom You will. In Your hand is [all] good. Indeed, You have power over all things.” (Qur’an, Chapter 3 (Al-Imran), Verse 26)
“So whoever accepts me with the acceptance of truth will have won in this world and in the afterlife and will be happy. And whoever rejects me shall reject the truth and will have lost this world and the afterlife. And very soon you shall see what sin you have committed and what sanctity you have violated and regret will do no good, and soon enough I shall go away from you. O you seed of the killers of Al-Hussein ibn Ali.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
Thus, the Imam was appointed by God to be the threshold, the condition, and the gate for crossing safely. Whoever does not accept him enters into deep bewilderment, goes astray, and gradually descends through levels until reaching the abyss itself. A shocking reality, yet people are called to be attentive.
“Labbayk, O Allah, Labbayk. The sovereignty is Yours, no partner with You, despite those who have disbelieved in Your sovereignty and Your Supremacy in the earlier times and in the end times.” (Sermon of Hajj)
Just as the people proclaim in pilgrimage: “(Labbayk) Here I am, O Allah, here I am. Supremacy is Yours. You have no partner. Here I am. Indeed, praise and blessing belong to You, and kingship belongs to You. You have no partner.” They should act upon this saying and this proclamation in their daily life. Then they will realize that the appointment belongs to God alone, not to people—so how can anyone rule over what is not theirs?
The disbelievers and those who follow their desires will learn that every upheaval or change in this world only affects those who reject God’s supremacy. The ultimate success belongs to the God-fearing who accept God’s appointment and recognize no partner in His dominion. Those who repeat the proclamation without understanding, without action, and without acknowledging God’s appointment and kingdom are like cattle that do not comprehend what they say—they are more misguided than that, for they were created to perceive the truth, yet have added misguidance to themselves, wandering as if burdened by themselves, unaware of the straight path.
Cry 7:
“Awaken O sleepers. Awaken O dead.” (Sermon of Hajj)
This reflects the recurring tragedy in history caused by deviation and misguidance when scholars who do not act upon their knowledge follow the path of falsehood. Through successive generations, events of killing the prophets, the vicegerents, and the working scholars have repeated, accompanied by tears and regrets of those who ended up following misguidance. With each oppression and injustice, some return to follow the methods of the scholars of falsehood, repeating the same scene.
The Imam based his example on what Jesus taught his disciples regarding the leaders of misguidance and what they do repeatedly. The example was of a vineyard with an owner who entrusted it to workers to give him his rightful share of the produce. They did not fulfill this duty, consuming the vineyard’s rights for themselves alone. The owner then sent his agents to demand the return of his rights as the true and legitimate owner, but they killed them. He then decided to send his only son, hoping they would fear him, yet they intended to kill him as well to monopolize the vineyard and its fruits, claiming they were the sole legitimate heirs, though they were in truth deceivers, thieves, and serpents. The Imam says regarding this:
“Those who seized the farm are the non-working scholars and the owner of the farm is Imam Al-Mahdi and his deputies whom he sent are the working scholars who were killed and expelled. Whereas his son, he is the one calling out to you: Awaken O sleepers. Awaken O dead. Awaken.” (Sermon of Hajj)
This parable presented by Imam Ahmed Al-Hassan warns people that they are under a great deception and have been misled to allow others to seize the truth and distort it for their own benefit.
The Imam warns people about the consequences of remaining in this deadly delusion and deep slumber, citing the Qur’anic verse:
“And the living and the dead are not equal. Indeed, Allah makes whoever He wills hear, but you cannot hear those in the graves.” (Qur’an, Chapter 40 (Ghafir), Verse 19)
God makes clear that heedlessness of the truth renders a person spiritually dead. Salvation comes only by returning to the truth and initiating a spiritual awakening.
“As in your return to the Truth lies the best of this world and the hereafter, and the salvation for you from the torment in this world and the hereafter.” (Sermon of Hajj)
The Imam calls on people to reflect and repent before it is too late, explaining that the greatest loss is not physical or social failure, but spiritual misguidance and the loss of truth.
“Awake and admit your grievous error, for shame is preferable to entering the Fire.” (The Calf, Imam Ahmed Al-Hassan, Vol. 1, p.17)
Cry 8:
“To the one who has been silent for a long time then spoke with disbelief! To the Greatest of them lest they return!” (Sermon to the Greatest of Them Lest They Return)
Today, America represents the global power seeking to impose its will on the world through military and economic strength, supported by a dark ideological and spiritual doctrine that opposes God’s supremacy on earth. It is a land of illusory freedom, which becomes a playground for immorality—adultery, alcohol, sodomy, and debauchery—but in truth, this freedom serves only the will of Satan, who directs it as he wishes, planting hatred, envy, division, and discord among the nations, including the Muslim peoples.
This country, which opposes the Qur’an and Imam Al-Mahdi, resisted the Torah, its Prophets, Elijah, and Jesus before confronting Islam. As Daniel described the iron beast, it trampled kingdoms on earth. American democracy, imposed as the sole model for rulership worldwide, is merely the rule of people instead of the rule of God. It works to erase any divine project on earth.
America has used agents and traitors among rulers and dictators, such as Saddam and Bin Laden, to pave the way for entering the lands of Mohammed and his Family. They have created defeated Islamic leaders and thinkers who possess only the superficial aspects of Islam while their inner alignment follows American thought. It is as if the Qur’an is no longer a constitution for the nation, and as if Imam Al-Mahdi is unfit to lead. This leads to so-called secular elections that bring to power leaders whose moral scandals we witness today on Epstein Island—Arabs, foreigners, and Muslims—who control and dominate Islamic countries.
“O you who turn away from giving victory to Imam Al-Mahdi , are you waiting for anything except for lining up with the Sufyani, the inheritor of Yazeed son of Muawiya, after you have lined up with the greater Dajjal America?! If this is the case then have tidings of the fire whose fuel {is men and stones, prepared for the disbelievers}.” (Sermon to the Students of the Hawza)
These masses, who sway with every voice and cannot distinguish substance from shadow, are America’s tools to achieve its goals in Islamic lands. They form the social base of chaos, easily guided against their values and principles, leaving God’s supremacy and Imam Al-Mahdi’s rule absent from collective consciousness—until truth manifests on earth, restoring balance between religion, politics, and divine leadership.
Narrated by Aba Dharr, he said:“I was walking with the Messenger of Allah and he said: ‘There is something I fear for my nation more than the Dajjal’ (he said it three times). I said: ‘O Messenger of Allah, what is it that you fear for your nation more than the Dajjal?’ He said: ‘Misguiding scholars.’” (Musnad Ahmed ibn Hanbal, Vol. 5, p. 145)
Cry 9:
“And I am ready for a Mubahala; rather I challenge the scholars of all the sects of Muslims, Sunni and Shia and not just that, but also the scholars of the Christians and the Jews. A challenge that I am a Messenger sent for the Muslims from Imam Al-Mahdi, and for the Christians from Jesus , and for the Jews from Elijah.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
Imam Ahmed Al-Hassan took a historic stance before scholars of all sects and religions, declaring that he was sent to each nation according to its Messenger. This was not merely a proclamation of the message but also a readiness for challenge and debate, confident that no scholar could refute him, and that his divine voice would attract those sincerely seeking truth, while those who refuse out of pride, worldly interests, or ego, he is ready to confront through the trial of debate to distinguish those guided from those who are lost.
“Whoever from you wants to believe, then let them believe and the pure be more pure and let the holy become more holy. And whoever from you wants to disbelieve, then let them disbelieve and oppress more and become more impure. Follow your non-working clerics, collect the firewood to kindle a fire for Abraham, mock Noah, prepare the poisoned sword for the head of Ali, and prepare your horses to bruise the chest of Al-Hussein. But I will never compromise, never bargain, never stop confronting Uthman and exposing him publicly.” (Sermon of Hajj)
The Imam warns all oppressors and aggressors that their deviation from truth and from the Imam will not grant them safety. He advised the people to return to the truth that is accompanied by God’s supremacy, represented through the appointed man sent by Imam Al-Mahdi, and under divine protection.
“O you oppressors! Do not be happy by me leaving you and migrating from your lands for it won’t be long before I return, with my Father Mohammed ibn Al-Hassan Al-Mahdi, who shall not give you except the sword and death under the shadow of the sword! O you who were satisfied with what your forefathers did and followed Shimr in your time, may Allah’s curse be upon him, and Shibth ibn Rabiy, may Allah’s curse be upon him, in your homes, and regret shall do you no good then, O you killers of the Prophets and sons of the Prophets! And you shall not find except the loss of this world and the hereafter due to what your hands and your tongues have committed of fraud and deceit and lies and assumptions and false accusations, and my Father shall come to you, angry and sorrowful about what you have done to me and how you violated my sanctity. And then you shall know when knowledge will not benefit you at all, whom you plotted against and which sanctity of Allah and Mohammed and Ali and their families you violated, O you who have deviated from the path and abandoned the Book.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
In various speeches, the Imam repeatedly warns people against violating his sanctity and urges rapid repentance, as the punishment may already be imminent, invoking the example of the people of Jonah:
“And I seek refuge from the “I”, I shall not call on my Lord to hasten the punishment and bring it down upon you even though I see it already shadowing you, and I shall be patient even if my Lord wills for a thousand years until God fulfills a matter which He had already ordained and I shall not complain about you to God, rather my grandfather the Messenger of Allah shall complain about you, because he commanded you regarding me, and mentioned my name and my lineage and my description. And my forefathers the Imams shall complain about you, for they mentioned me by my name and my lineage and my description and my hometown. And the blood of Al-Hussein which was spilled in Karbala for Allah and for my Father and for me shall complain about you. And the Prophets and Messengers of Allah shall complain about you. Isaiah and Daniel and Jesus and John the Baptist shall complain about you, for verily, they clarified my matter to the inhabitants of the Earth many years ago. And the Torah and the Gospels and the Qur’an which I am mentioned in will complain about you. All of this and you betray me/let me down?! I seek your lives and I seek your salvation, so help me against your selves.” (Sermon to the Students of the Hawza)
The Imam also warns the people of Iraq, citing Imam Al-Sadiq: this warning is relevant to Iraqis amidst the current heated events. He said:
“Perform Hajj before you are prevented from it, before the Burjaniyah (Romans, i.e., America and the West today) stops you. Perform Hajj before a mosque in Iraq between the palm trees and rivers is destroyed. Perform Hajj before a Sidr Tree in Al-Zawraa’ is cut down on the veins of the palm from which Mary dates were uprooted. Then you will be prevented from Hajj, the fruits will diminish, calamity will strike, prices will rise, rulers will oppress, injustice and aggression will appear among you along with afflictions, epidemics, and famine, and trials will overshadow you from all directions.” (Bisharat Al-Islam, Mustafa Al-Kazimi, p.173)
Attempts to Kill the Imam
Since the beginning of his mission, Imam Ahmed Al-Hassan has faced efforts to defame and slander him. His truthful call was like a lightning strike in the eyes of those attached to worldly power, and his existence became a threat to their interests. His enemies attempted lies and falsehoods and sought to imprison and kill him because the truth he brought cannot be nullified. The Imam said:
“And I shall return to my Father Mohammed ibn Al-Hassan Al-Mahdi and tell him how you belied me and violated my sanctity, with your deceit and false accusations, and finally how you tried to imprison me and kill me, not for any crime, but only because you knew that the truth I had come with will not leave of your falsehood anything.” (Sermon of the Story of Meeting with Imam Al-Mahdi)
Despite these dangers, the Imam continued to fulfill his divine mission completely, facing all challenges, denial, rejection, conspiracies, and threats. He constantly emphasizes that there are persistent attempts to eliminate him, yet God protects him.
“I didn’t find death fleeing except from those who requested it, and I found it vigorously requesting those who flee from it.” (Sermon of Hajj)
The Imam pointed out that the scholars considered his call heretical simply because he revealed to people their true state in light of their deeds and the consequences of their actions, and based on the narrations of Mohammad and his Family that warned against them.
“Those non-working scholars will say, actually some of them have already said, “Kill Ahmed Al-Hassan as he speaks about the clerics.” (Sermon of Hajj)
He likened this situation to the attempts of the people of Noah to eliminate him and silence the truth, as mentioned in the Qur’an:
“O my people, if my reminder of the verses of God and my station is too great for you, then upon God I rely. Gather your plans and partners, then let there be no distress upon you, and decide against me without delay and without looking.” (Qur’an, Chapter 71 (Noah), Verses 26-28)
Likewise, his enemies attempted to eliminate the Imam and his followers. The Shia religious authority prompted Iraqi security forces to raid the homes of Imam Ahmed Al-Hassan’s supporters, resulting in the deaths of many innocent believers. Others were arrested unjustly, imprisoned without trials or evidence. Shia militias and followers of the religious authorities sought the Imam’s life. His home was attacked, his property violated, forcing the Imam to go into occultation and leave Iraq.
During this period of concealment, Imam Ahmed Al-Hassan took with him a small group of his most faithful and trustworthy companions. He established a small divine community of around 800 individuals, dedicated to spreading the religion and teaching the truth worldwide. The Imam lived in some African countries, including Sudan, and later returned to work as an engineer, earning a monthly salary.
He renounced all worldly ties and possessions and endured sorrowful events, such as being unable to see his mother before her death during his absence, having no contact with his children, and having no support from his family.
Despite all this, the Imam reached the final stage of spiritual perfection, attaining the highest of ranks. He continued his mission through mysterious means, acquiring divine qualities and abilities after the manifest opening.
An Advice from the Qaim
“Imam Ahmed Al-Hassan was sailing a ship in the sea, and the ship would shake and the tides would strike and so would the storms, but there is no way I can jump ship without finding another ship that is more sturdy, even if I hear that there are holes in the ship I am in, for maybe the Righteous Servant put those holes there in order that all those who don’t belong on the ship jump out.” (The Goal of the Wise, Abdullah Hashem Aba Al-Sadiq, Door 40, p. 572)
This advice carries profound wisdom for the people, encapsulating the depth of experience. It serves as a reminder that adherence to the truth and the divine mission passes through trials and tribulations, and that spiritual salvation and steadfastness on the one true ship are the only ways to preserve the soul and spirit from deviation and from being swept away by the currents of falsehood.
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