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From the chaos of Syria a young man followed the instructions of Prophet Mohammed when he said “Seek knowledge, even if it were in China,” to a tee. His pursuit of knowledge took him to Switzerland for an internship at CERN for several months in 2022. He returned to Syria after that and began to pursue studying Aerospace Engineering abroad, in China. Mahmoud at CERN, Switzerland Mahmoud, born in Syria in 2001, lived in various cities, including Aleppo, Homs, Tartous, Latakia, and Damascus. His father passed away when he was 18 and his mother took to working as an instructor to provide for the family. Mahmoud has two younger siblings, a brother and a sister. Driven by his passion for knowledge and a sincere hunger for truth, Mahmoud took inspiration from the Terracotta Army in Lintong County, outside Xi'an, Shaanxi, China. The Terracotta Army Sculpture He journeyed to China for university in 2023 and now studies Aerospace Engineering at NPU ( Northwestern Polytechnical University ) in the historic city of Xi’an. His academic hunger and path could not fill the void within for spiritual understanding. Growing up Muslim in a Muslim-majority country, Mahmoud sought answers within the different schools of thought he found readily available to him in Syria and saw various inconsistencies, which drove him away to seek a more accurate representation of monotheism as he understood it. Mahmoud acknowledged the importance of the authority and guardianship of the Prince of the Believers, Ali ibn Abi Talib. This directed him to search for a specific representative of God that the majority of Muslim ideologies could not offer to him. The members of his family each believe in their own idea of monotheism. Mahmoud’s longing for truth led him to stumble onto a short video online of Abdullah Hashem Aba Al-Sadiq talking. What he heard captivated him, deeply compelling him to find out who this man was. After a while, in 2025, he managed to identify the speaker by finding The Mahdi Has Appeared YouTube channel . He noticed that what he saw in the videos on the channel was free from any errors or fallacies, and this was a rarity on his journey. He was further moved and admired his sound methodology when reading various texts, and, as time went on, he realized that it was the truth he was being exposed to through Aba Al-Sadiq. Mahmoud went on to read The Goal of The Wise  in autumn and saw the consistencies in the material Aba Al-Sadiq was presenting through his channel; logically, he deduced that this can only be the truth and became convinced that Aba Al-Sadiq is who he says he is. He had found what his heart and mind had been seeking all along: consistency, logic, and certainty. He pledged his allegiance on the 10th of April 2026 in China and is now assessing his future in light of his newfound faith. Mahmoud's pledge of allegiance

The following is a testimony by Hamidreza Yousefi, an Iranian believer in the Ahmadi Religion of Peace and Light. On December 2022, Hamidreza was arrested in Iran without having committed any crime, but solely based on his belief in his faith. A video testimony on the conditions of his arrest in Iran was published on the Official AROPL Youtube Channel in 2023.  Later that year, he joined the 104 members of the religion who tried to cross the Turkish-Bulgarian border and were detained in horrifying conditions. The story of Hamidreza shows the extent at which religious persecution in Iran and Turkey prevents people from living normal lives without any justification. “I embraced the Ahmadi Religion of Peace and Light in May 2021 and took the pledge of allegiance. At that time, I was a soldier in the Iranian Revolutionary Guards and I was very afraid that they would find out I had changed my religion. I have suffered many injustices because of this. I tried to flee Iran by air on December 9, 2022, but the Ministry of Intelligence had banned my exit. My passport was confiscated at the airport, and I was given a paper telling me I had to appear before the Religious Court. On December 15, 2022, I was arrested by the Iranian Ministry of Intelligence in an operation that, according to their report, involved the collaboration of the Law Enforcement and Highway Police to arrest 15 members of our religion. There was intense psychological pressure on me there. We could hear the screams of those being tortured, and one prisoner, crying, told me that they had inserted a glass bottle into his body. These things caused extreme psychological stress on me. The rooms were filled with numerous bright LED strip lights that were on 24/7, making it difficult to sleep. The rooms were very small relative to the number of prisoners. Two or three times a week, we were allowed 15 minutes in a 40-square-meter yard, where we could see the sky through the bars on the ceiling. During interrogations and when outside the room, we were forced to wear blindfolds, which felt terrible. They forced me to give false confessions and false testimony about the leader of the faith, pressuring me to write lies about him and claim he had ordered immoral acts, which they knew were completely untrue. To secure my release until the court date, the Iranian government took $120,000 from me (10% in cash converted to rials + 90% in house documents). I was released without any family with me, as they had fled earlier, leaving me deeply traumatized. I was under such extreme pressure from the time we started fleeing that I lost 8 kilograms, even though I had little body fat and was muscular. To save my life, I was forced to flee Iran, and during the escape, I nearly died from frostbite. My fingers hurt for up to three months due to the frostbite, and even touching a phone screen caused pain. Hamidreza Yousefi (right) and Mohammad Hashem Bazrafshan (left) fled through the snowy mountains of Iran into Turkey In Turkey, when 104 members of our religion tried to cross the border legally, we were brutally beaten and arrested . We, including women, children, and infants, were imprisoned for over five months (from May 26, 2023 to October 10, 2023). We faced medical and nutritional problems and I became sick several times due to the poor food and conditions there, which were exactly like a prison—or even worse than a prison. Hamidreza Yousefi amongst the 104 attempting to cross the Turkish-Bulgarian border In the Gaziantep camp, just because my brother Matin refused to take his hand out of his pocket, all the members of our family were separated and scattered. The camp was full of ISIS members, and I was extremely worried about Matin and Mohammad (my other brother) because they were very young, 15 and 16 years old. I was very anxious and concerned; those days were extremely difficult. Hamidreza Yousefi along with his family before being imprisoned at the Izmir camp On June 4, 2024, we were taken in a vehicle to Izmir. We were unaware that Turkish laws state that sitting in a vehicle in our situation could be considered an offence. The Izmir police, after speaking with us, told us we would be released the next day and that there was no problem, but instead they transferred us to the Izmir camp. There, my family and I were imprisoned in hot weather for two months until July 29, 2024. The camp was full of insects, especially bedbugs, which bit us severely. One day in the Izmir camp, they sprayed poison on our upper floor, and through the ventilation system, it reached the rooms in our hall. Two people lost consciousness, and the others experienced respiratory problems. My mother suffered a lot of respiratory problems, and we were all under pressure. Everyone was sent to the dining hall, but the poison they used there was very dangerous. We were released in Izmir without any papers or documents. Without identification, no one was willing to rent us a house. We slept outside for one or two nights—though calling it sleep is misleading, as I only managed to sleep for half an hour to an hour, and it was the same for the others. Turkish laws were set up in such a way that no one dared to rent to us, saying there was a fine of about $2,000. The person who did rent to us did it out of humanity; otherwise, we would have remained homeless and displaced for much longer. Hamidreza and his family in the streets For two or three months, they did not give us a Kimlik (ID Card), and I do not know what they were afraid of. In January 2026, they did not allow us to open a bank account. The bank employee told me that the Immigration Office had blocked my access to opening a bank account. I told the head of the Immigration Office, ‘If you don’t want me to live in Turkey, I don’t want to live in Turkey either… but I am forced to be here, and I need to open a bank account to live a normal life. Please allow this in your system for me.’ That person yelled at me and still did not grant the permission. It feels as if they do not see us as human beings and do not understand us. My family wanted to leave Turkey, but they were held back, and only after 10 or 11 days were they able to leave Turkey for the UK. My mother, Matin, and Mohammad were eagerly waiting to leave Turkey, but their hopes were delayed on February 16, and finally, on February 27, 2026, they were able to exit Turkey. Hamidreza’s mother along with his two brothers Despite all this evidence, my case was rejected, and I was forced to hire a lawyer. This caused me great psychological stress and anxiety, fearing that, God forbid, my family and I might be deported.” The lack of opportunities and the systematic religious persecution of AROPL Members in Turkey force them into inadequate living conditions. While some of the 104 believers have found refuge in European countries , many of them, like Hamidreza, are still facing harsh conditions in Turkey, a country that, like Iran, also has an ongoing pattern of persecution against members of the faith. The Divine Just State Magazine will continue to shed light on the persecution of the members of the Ahmadi Religion of Peace and Light.

The 11th of February 2026 marked a historic moment. The Riser of the Family of Mohammed, Abdullah Hashem Aba Al-Sadiq, announced to the world on his YouTube channel, The Mahdi Has Appeared ,  his intention to establish ‘The Museum of Mohammed and His Household’; stating that over the coming months works of art commemorating Mohammed, his Household and the Prophets and Messengers will be added to the existing trove of works currently inhabiting Webb House.  The announcement, documented in a 54 minute video with the title The Mahdi opens the Museum of Mohammed & His Family , was highlighted with the revelation of six marble depictions of the members of the family of Mohammed; Prophet Mohammed, Fatimah Al-Zahra the daughter of Mohammed, Ali ibn Abi Talib the cousin and son-in-law of Mohammed, Al-Hassan the grandson of Mohammed and finally Al-Hussein with his infant son Abdullah in his arm, both martyred in Karbala. "A'isha reported that Allah's Apostle went out one morning wearing a striped cloak of the black camel's hair, and there came Al-Hassan ibn Ali. He wrapped him under it, then came Al-Hussein and he wrapped him under it along with the other one (Al-Hassan). Then came Fatimah and he took her under it, then came 'Ali and he also took him under it and then said: Allah only desires to take away any uncleanliness from you, O people of the household, and purify you (thorough purifying)." ( Sahih Muslim, Muslim ibn Al-Hajjaj Al-Naysaburi, Book 44, Hadith 91 ) These statues, commissioned by Abdullah Hashem Aba Al-Sadiq for the very first time in history, give anyone the chance to take a glimpse into the past through the life-size portrayals of these six historic figures. The world has effectively been deprived of gazing upon their images for approximately 1,400 years. The Muslims have adopted the belief that having statues facilitates and constitutes polytheism and therefore cannot be permissible in Islam. This belief is based on interpretations of narrations of Prophet Mohammed, which tend to be used to justify a very narrow-minded and almost hypocritical view of the world. For example: Narrated `Aisha: Um Habiba and Um Salama mentioned a church they had seen in Ethiopia and in the church there were pictures. When they told the Prophet of this, he said, "Those people are such that if a pious man amongst them died, they build a place of worship over his grave and paint these pictures in it. Those people will be Allah's worst creatures on the Day of Resurrection." ( Sahih Al-Bukhari, Al-Bukhari, Book of Merits of the Helpers in Madinah, Hadith No. 3873 ) Anas b. Malik said: I was sitting with Ibn 'Abbas when he gave religious verdicts but he did not say that it was Allah's Messenger who had said that. However when a man said to him (Ibn 'Abbas): I am the painter of these pictures. Ibn 'Abbas said: I heard Allah's Messenger as saying: He who painted pictures in the world would be compelled to breathe soul in them on the Day of Resurrection, but he would not be able to breathe soul (in them). ( Sahih Muslim, Muslim ibn Al-Hajjaj Al-Naysaburi, Book 37, Hadith 153 ) The narrations referring to paintings must be reassessed in light of the world in which we live, where we have various depictions of Muslims filmed in various movie and TV productions, and more importantly, the wider use of photography, whether personal or otherwise. With the advent of smartphone technology and social media, this is even more exaggerated and thus must be addressed so that the Muslim indoctrinated view that pictures of people are forbidden does not construe hypocrisy. If it is indeed forbidden to display images of a person, then this must also apply to the contemporary use of technologies for that very purpose; otherwise, it becomes a meaningless ruling that is only relevant to a particular time or people. If the purpose of the ruling is to prevent idol worship, then the use of modern technology to capture the images (moving or still) of individuals is more expedient for that function. Certain individuals from history have been idolised, and today, the Muslims look to particular people with great reverence and adoration, whether leaders, clerics, scholars or philosophers; this must be examined with great scrutiny in light of the subject of this article. This last narration is used to justify the Sunni Muslim view that all statues must be destroyed since they automatically constitute polytheism due to the people in the past worshipping the statues instead of God. This assumption is not corroborated in the Qur’an anywhere. More importantly, where the Muslims have taken the narrations of Prophet Mohammed to support this view, there is no compelling evidence to show that this was ever a part of the doctrine. The only known incident where the Prophet Mohammed took a firm stance is when we see him entering the Kaaba when he returned to Mecca and destroyed the idols that had been taken as gods to be worshipped by the people of the time. Mecca was well known for the worship of all kinds of idols and, in fact, the elites of Mecca had made their fortunes from trade associated with the various pilgrimages of the various groups worshipping these very idols whatever material they were made from. These idols were also made and sold in Mecca to the religious tourists descending upon the city for their differing pilgrimages. One of the main reasons why the elites of Mecca went to war with Prophet Mohammed was the fact that he called to One Almighty unseen God and this alone dismantled their generations-old business heritage and monopolies in Mecca. With this all in mind, we have seen - off the back of this understanding - reactions generated by this video and any clips taken from it on social media being quite aggressive, and that’s putting it mildly. Some have deemed it appropriate to declare their violent intentions, and some even resort to making death threats. In response to these comments, messages and all other so-called Muslim views on this and many other issues, which they tend to object to, like the matter of wearing the hijab amongst many others, we say what the Family of Prophet Mohammed have made clear this matter. Here are some examples of what the Imams said and the fact that the same thing is reiterated in so many different ways makes it unquestionable. Imam Al-Sadiq stated: “If the Riser rises he shall call the people to a new Islam, and he shall guide them to a matter that was lost and that the people strayed from, and verily the Riser was called a Mahdi [a Guide] because he guides to a matter which is lost, and he was called a Riser because he rises with the truth.” (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 51, p. 30) Imam Al-Baqir said: “If the Riser/Qaim rises he shall destroy everything that came before him, just as the Prophet of Allah did, and he shall establish a new Islam.” (Kitab Al-Ghayba (Book of Occultation), Al-Numani, Vol. 1, p. 236) All these narrations indicate that the Muslims will lose the essence and meaning of their religion - Islam. This is also confirmed by a narration from Prophet Mohammed in which he confirms that the Muslims completely lose their religion and what remains is but a shell. ‘Ali reported the Messenger of God as saying: “A time is soon coming to mankind when nothing of Islam but its name will remain and only the written form of the Qur’an will remain. Their mosques will be in fine condition but will be devoid of guidance, their learned men will be the worst people under heaven, corruption coming forth from them and returning among them.” ( Mishkat Al-Masabih, Muhammad ibn ʻAbd Allah Khatib al-Tibrizi, Hadith No. 276 ) It is abundantly clear from all these narrations that what we have today is a set of warped doctrines driving people to take offence based on misguided opinions and understandings. This last narration specifically gives an indication of the condition of the people following Islam; where it says “ nothing of Islam but its name will remain and only the written form of the Qur’an will remain” indicates that what the Muslims are referencing as their doctrinal foundation is nothing more than superficial and meaningless. More incriminating is the section of the narration referring to their “ulama” in Arabic - translated as “the learned ones” meaning the scholars; it says “ their learned men will be the worst people under heaven, corruption coming forth from them and returning among them”,  this is a clear condemnation of the very people who the Muslims refer to as their guides and sources of understanding the religion as a whole. With that being said, the Qur’an gives a very clear warning on this very matter. The Day their faces will be turned about in the Fire, they will say, "How we wish we had obeyed Allah and obeyed the Messenger." And they will say, "Our Lord, indeed we obeyed our masters and our dignitaries, and they led us astray from the [right] way. (Qur’an, Chapter 33 (Al-Ahzab), Verses 66-67 ) Why is this relevant? What is the importance of pointing all of this out in the context of this article and the matter of the Qaim revealing the statues which the Muslims have taken offence to? Ironically, today the idols worshipped by the Muslims have morphed into living, speaking idols and demons disguised as scholars and clerics viewed by the Muslims as some kind of authority over them in matters of religion and therefore they have submitted to them through obedience and as a result have fulfilled the description in the verses of the Qur’an. This obedience to these people takes them into polytheism (shirk) because the Almighty God says repeatedly “obey Allah and obey the Messenger” and this can be confirmed with a simple search. Why mention this? Because clearly, the Messenger warned against those who speak in the name of religion falsely. In fact, we actually see a multitude of Prophets and Messengers repeat this very message. Jesus berated the Pharisees. Abraham spoke and acted against his own father, Terah, and the prevailing king of the time Nimrod. These stories are well known and the Qur’an enforces the Prophets and Messengers with this command to obey the Messenger. The Messenger in every day and age will never go against the Will of God and therefore obedience to him is obedience to God. The Muslims have lost touch with this concept and it is for this very reason that Prophet Mohammed is well known to have said: "Whoever dies without an Imam dies the death of ignorance." (Musnad Ahmed ibn Hanbal, Vol. 28, pp. 88-89) “Whoever dies without knowing the Imam of his time dies the death of ignorance.” (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 23, p. 78) The importance and emphasis on this oath of allegiance to the Imam of the time is clearly a method by which one can ensure guidance and prevent going astray. The clear warning about dying the death of the time of ignorance is quite obviously about not being upon Islam, and this can only be prevented by knowing the Imam of the time and pledging an oath of allegiance to him, and obeying this leader. This is the most important matter Muslims have to address; otherwise, they are not upon Islam as they believe they are. This issue has been made abundantly clear by Abdullah Hashem Aba Al-Sadiq, who raised the only black banner in all of Islamic history after Ali ibn Abi Talib, which says on it ‘Allegiance is to Allah’  in 2015. As for his unequivocal move to be the first to establish ‘The Museum Of Mohammed And His Household’ with the revelation of the six statues, this is not an act of polytheism and, rather, it is a revival of a practice of a previous Prophet, Solomon. "And to Solomon [We subjected] the wind - its morning [journey was that of] a month - and its afternoon [journey was that of] a month, and We made flow for him a spring of [liquid] copper. And among the jinn were those who worked for him by the permission of his Lord. And whoever deviated among them from Our command - We will make him taste of the punishment of the Blaze. They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles. [We said], "Work, O family of David, in gratitude." And few of My servants are grateful." ( Qur’an, Chapter 34 (Saba), Verses 12-13 ) Therefore, since Solomon is indeed a prophet, the act of erecting statues is not itself an act of polytheism, nor will it ever be. It is the act of worshipping the statues instead of the One True God which construes polytheism. Furthermore, we have already established from the Qur’an and narrations that one of the key aspects of worship is obedience, and that is the true form of polytheism when it is applied to whoever is not appointed by the Almighty God. Polytheism is the one act that God does not forgive.  To highlight the hypocrisy of Muslims in this specific aspect we have already referred to the use of moving images and still images of people who are highly revered, like religious or political leaders. We also have a glaring example of their hypocrisy in the example set by the Shia Muslims of Iraq with their glorification of their scholar, poets and figures of the seminary in Najaf  with wax statues in t he Wax Museum of Figures at the Palace of Culture in central Kufa . This seems to be a repetition of what was originally established in 2012  as reported more widely previously  with the same sorts of objections we see directed at the Ahmadi Religion of Peace and Light today. It is a very sad reflection on the condition of the Muslims that they would take offence at statues commemorating the Prophet Mohammed and his Family but are proud to display statues of less significant people from their history, as reported in this article by Millenium News 24/7 . Based on their own logic they are accepting of worship or polytheism through statues when the statue depicts a political leader like Gamal Abdel Nasser or Mustafa Kemal Atatürk; but it is unforgivable if it depicts the Prophet Mohammed or members of his Holy Household. The Divine Just State magazine would like to take this opportunity to declare openly and clearly that it is not a facet of belief for the Ahmadi Religion of Peace and Light to worship anything or anyone other than the Almighty God; and it is on this very premise that the banner of this religion is the banner of Mohammed and his Family, the banner of ‘Allegiance is to Allah’. Allegiance is to Allah alone.

"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) Marble statue of Imam Al-Hussein holding his son Abdullah the Infant 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) Portrait of the Martyrdom of Imam Al-Hussein 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. Last image of Imam Ahmed Al-Hassan in 2007 before entering into occultation 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.

Around 2015 to 2016, Ahmad Bukhari  from Malaysia entered a phase in his life to seek out and find the truth. As a Muslim who yearned for justice in the end times, he began to search for the eschatological figure, the Mahdi,  with all his soul and conviction. This search, which was not strictly based on evidence from the Qur’an and the Hadiths of Prophet Mohammed, led him to a point where he met and followed a Malaysian man whom he believed at that time to be Imam Al-Mahdi because at that time he had never met anyone who was more knowledgeable than him. Based on this belief, Ahmad Bukhari began to emerge as a loud “voice” on Facebook. Through the social media platform, he spread the views he believed to be the truth. Among the issues he highlighted was the claim that Imam Al-Mahdi had already appeared, the argument that prayers are only required three times a day as stated in the Qur’an, and accusing the Sultan of Johor  (Yang di-Pertuan Agong, the head of all sultans in Malaysia) of being an enemy of Imam Al-Mahdi. One of his most vocal arguments related to the Rami Al-Jamarat (stoning of the Devil during pilgrimage to Mecca), he claimed that the modern structure had become an "innovation" and resembled an idol because its size had grown significantly larger than its original form. According to him, the change had strayed from the original form used during the Prophet's time, making the practice of throwing stones no longer valid.  He also questioned the rationale for the ritual, arguing that it was unreasonable for God to want people to gather in such a narrow area at the risk of causing death from stampedes and trampling, especially since Islam would be embraced by billions of people in the end times. Siege and Handcuffs One day in 2016, Ahmad Bukhari shared a post from the Facebook page of the Malaysian man who claimed to be the Mahdi. The post was a picture of a gun with the US Embassy account tagged. This vague post quickly went viral. His worried family immediately filed a police report. While he was in his room at his mother's house, he noticed the presence of masked special police outside the window and realized the house was surrounded. His mother then knocked on his bedroom door. When the door opened, he saw several members of the Special Branch (SB)  standing behind his mother, most of whom were wearing face masks and were armed with guns. Depiction of Malaysia's Special Branch (SB) He received absolutely no defense or support from any of his other family members who were in the house at the time. Ahmad Bukhari was immediately taken to the living room and handcuffed in front of his family, who remained silent and turned a blind eye to the incident. His car was searched, photos were taken, his smartphone was confiscated, and he was led into a van while blindfolded. Inside the van, there were SB members who began questioning the nature of his crime themselves. Ahmad Bukhari realized that they were only carrying out orders from their superiors. After about 30 minutes, the van stopped at a parking lot of an apartment building. His blindfold was removed, and he came face-to-face with Ayob Khan Mydin Pitchay , who is now the Deputy Inspector-General of Police. Deputy Inspector-General of Police, Ayob Khan Mydin Pitchay The officer was aware of Ahmad Bukhari's background, which was once associated with Jemaah Islamiyah (JI). He was just a young teenager during his involvement with this militia group at the time, through the influence of his biological father. Shortly after seeing the corruption of the group, he repented and distanced himself from that group. From that point, Ahmad Bukhari decided to think for himself as to where the truth lies. After the encounter, Ahmad Bukhari was taken to the Bukit Aman Police Headquarters  along with several other detainees associated with ISIS. Bukit Aman Police Headquarters SOSMA Detainees and the “Crazy” Label Ahmad Bukhari was detained under the Security Offences (Special Measures) Act 2012 (SOSMA) . This Act was introduced in June 2012 to replace the Internal Security Act, which previously allowed for detention without trial. SOSMA empowers authorities to detain individuals suspected of involvement in terrorist activities or threats to national security for investigation and prevention purposes. Under this act, a person can be detained and closely monitored for the duration of the investigation. He was placed in a secret location, in a high-security cell, and kept in complete isolation—alone with no one to talk to. Every time he was taken out for questioning, Ahmad Bukhari's eyes were covered, and his hands were tightly handcuffed. On the first day, an officer sarcastically said, "You decide if this room is red or white." The individual he believed to be Imam Al-Mahdi was also arrested. Police later discovered that the individual was a registered patient with Bipolar Disorder , and that fact was used to mock Ahmad Bukhari by telling him that only “madmen follow madmen.” During approximately one month of investigation, he was repeatedly questioned and even ordered to sing the national anthem, Negaraku , while saluting. Ultimately, the police concluded that Ahmad Bukhari was not a physical threat, but rather a person with deep convictions about an individual who was mentally ill. However, according to the investigating officer, his actions had caused the United States Embassy  to raise its security alert to Level 4. Sungai Buloh Prison and the Fall of Confidence Two weeks after his release from SOSMA, Ahmad Bukhari was arrested by the Selangor Islamic Religious Department (JAIS) . It is believed the police had handed his case over to religious authorities, who classified it as a Sharia criminal case. He was forced to spend the night in a lockup with detainees from khalwat  (close proximity) cases, highlighting the department's specific focus. The next day, he was taken to the Sharia Court  and charged with three counts related to spreading heretical teachings and declaring an individual as the Mahdi—acts that are considered Sharia criminal offenses throughout Malaysia. Due to the Selangor Islamic Religious Department's delay in preparing the detailed indictment, the judge offered Ahmad Bukhari bail of RM7,000 while waiting for the documents to be finalized and the full trial to proceed. However, he was unable to afford the amount, and no family members or acquaintances were willing to act as his guarantor. As a result, he was sent to Sungai Buloh Prison , a facility that once housed Anwar Ibrahim  (the current Prime Minister of Malaysia) while he was imprisoned for sodomy. There, for the first time in his life, his personal dignity was violated when he was forced to strip completely naked for an examination in front of several guards. He was placed with prisoners facing serious criminal charges in a dirty and foul-smelling cell. The other prisoners were surprised by him because he spent so much of his time reading. The condition of the toilets and showers was also shocking: there were no doors, only low brick partitions that allowed prisoners to see each other's private parts. The toilets were often clogged, and sometimes there was no water. This was highly ironic for a country that claims to have a majority Muslim population, yet fails to provide basic privacy and hygiene in its prisons. However, he witnessed a poignant situation—a group of Pakistani prisoners working together to surround the toilet area when one of them needed to use it, ensuring that some level of privacy was maintained. Despite being in prison for more than three months, the prosecution papers remained incomplete. Finally, after the Selangor Islamic Religious Department persuaded his father to pay the bail, he was released after three months and twenty days without a conviction. Upon his release, he contacted the individual to whom he had pledged allegiance as the Mahdi. Unfortunately, the individual had resigned from his “Imam Al-Mahdi” post, denying all the sacrifices and efforts that Ahmad Bukhari had made. Baitul Iman: A Restoration Full of Conflict A few weeks later, Ahmad Bukhari was summoned back to court, convicted, and sent to the Baitul Iman Faith Purification Center  in Ulu Yam, Selangor, for six months. During that time, he was quarantined twice—alone in a cell—after getting into arguments with the warden and other prisoners who accused him of being a deviant. At the center, he witnessed various forms of cruelty, including an instance where a warden set fire to another prisoner. His report of the incident was only used as a warning, and no strict action was taken against the warden.  Because Ahmad Bukhari was considered "problematic" by his superiors, he was taught individually by special officers at his cell door, as regular classes were considered unsuitable for him. He had to undergo several written tests; every time they went through the answers he had written down, he was met with profound disagreements among the officers themselves regarding the correct answers and several other issues. For instance, regarding whether professions like singing or acting are considered halal, one instructor refused to award him marks. This occurred despite other officers disagreeing with the decision and labeling the officer's actions as extreme. On another occasion, while he was discussing the hadith concerning camel urine found in the Sahih books, his arguments were flatly rejected. Rather than engaging with his points, the dissenters met him with accusations, claiming he merely desired to be a "hero who saved the world." Physical Torture: Caning Treatment During his time at Baitul Iman, Ahmad Bukhari was sent to an alternative treatment center called Al-Manarah  on the grounds that he was “possessed by a jinn.” There, he underwent four caning sessions, each lasting thirty minutes, where his body was repeatedly beaten until it was bruised blue in various areas, including sensitive parts such as the chest, buttocks, and cheeks. When he screamed in pain, they interpreted the sound as the voice of the jinn and intensified the beating. Eventually, he had to learn to remain silent to ensure his own safety. Depiction of a man punished by caning An ironic incident occurred one Friday: after returning from a caning session, the escort officers laughed among themselves because they had missed Friday prayers while accompanying him. They accused Ahmad Bukhari of being misguided, yet they themselves had failed to perform their religious obligations. Dead Dialogue and Taqiyyah (Precautionary Dissimulation) At the Baitul Iman Aqidah Purification Center, Ahmad Bukhari often asked questions and engaged in dialogue with the teaching staff, but his questions were never met with logical arguments. Instead, he was threatened with an extension of his detention if he did not return to Sunni teachings. Two weeks before his scheduled release, an ustaz  (teacher) threatened that he would be detained for an additional six months if he persisted in his views. Baitul Iman Aqidah Purification Center For the sake of his freedom and his family, Ahmad Bukhari was forced to practice taqiyyah , giving the staff the answers they wanted to hear. He was eventually released, but he carried deep physical and mental scars from his experiences in a rehabilitation system that relied on threats and torture. The Quest That Has Ended Though physically free, Ahmad Bukhari’s search for the truth never ceased. The scars left by his past experiences did not extinguish his spirit to continue studying and seeking answers. Like a samurai who has lost his master, he continued to search for a new lord—a true lord to whom he could pledge his allegiance. Finally, after a long journey and search, in 2022, he met the individual he believed to be the true heir and representative of Imam Mahdi: Abdullah Hashem Aba Al-Sadiq . For Ahmad Bukhari, all the suffering, detention, and trials he endured now carry meaning, leading him to the truth he believes in today. Ahmad Bukhari shared the specific motivations behind his decision to support AROPL. He repeatedly pointed out that when he previously met the Malaysian man who falsely claimed to be the Mahdi, he found that individual to be among the most knowledgeable people he had ever encountered. Furthermore, he noted that the man was capable of uncovering depths of knowledge that Ahmad Bukhari himself had never even considered. In addition to these reflections, he called for the word of Allah to be made supreme. Moreover, this experience led Ahmad Bukhari to the realization that there is no fundamental difference between miracles and magic; consequently, he concluded that miracles cannot be used as definitive proof. After breaking away from his oath of allegiance to that man, Ahmad Bukhari continued to search and examine several other candidates who also possessed knowledge and called for the exaltation of the word of Allah. He closely followed the developments and teachings of each candidate. Only Abdullah Hashem Aba Al-Sadiq came forward with one additional point that had never been heard before: the claim of the Will. Ahmad Bukhari felt that this idea was highly logical and set him apart from the other candidates. Once, after sharing his story, someone asked: "Don't you feel that God was preparing you?" Ahmad Bukhari replied simply, "Yes." Ahmad Bukhari next to a Portrait of the Qaim/Riser, Abdullah Hashem Aba Al-Sadiq

On social media, certain spaces have become true platforms where anger, hope, and the search for justice are openly expressed. It is in this context that an Amazigh activist from the Rif, Ahmed Soultana (أحمد سلطانة), regularly hosts live broadcasts, during which he exposes the tyranny of the Moroccan system, denouncing policies of division, oppression, and injustice. Ahmed Soultana, born on January 26, 1984, in Nador, Morocco (Rif), is deeply involved in the Hirak Rif Movement, a social and political movement in northern Morocco advocating against marginalization, corruption, and injustice. He was imprisoned twice for his active participation in the Hirak protests, alongside Nasser Zefzafi, the prominent leader of the movement. His arrests were part of a broader crackdown on the movement’s demands for social justice, economic development, and recognition of Rifian rights. Following these persecutions, Ahmed Soultana applied for political asylum in Spain, continuing his activism abroad and using social media to raise awareness about the conditions and rights of the Rif population. His story reflects the persistent and peaceful struggle for justice and dignity in a historically marginalized region. It was during one of these live sessions that I was invited to speak, joining the conversation on justice, equity, and the path toward a society guided by divine principles. An Invitation to Propose a Real Solution During this broadcast, the host was not only denouncing the situation; he raised a fundamental question to his audience and guests: “If this system were to collapse, what should replace it in order to establish true justice, real equity, as well as peace and dignity for the people?” Faced with this question, I took the floor to present what I believe is the only true solution: The establishment of the State of Divine Justice, as outlined in the manifesto of the Mahdi. I spoke as a companion of the Imam Mahdi, represented today by Abdullah Hashem Aba Al Sadiq, affirming that justice can only truly be achieved when God Himself chooses the guide and ruler of mankind. A Debate Between Identity, Power, and Visions of Islam It is important to highlight the particular context in which this exchange took place. The host of the live, an Amazigh from the Rif — a region historically marked by resistance and a strong identity — positions himself in a political struggle against an oppressive and unjust Moroccan system. However, when the discussion shifted toward a solution based on religion and divine governance, the debate took on another dimension. Several guests, presented as religious scholars, intervened to defend a vision of Islam aligned either with the dominant religious framework or with the legitimacy of the Moroccan kingdom. Their position consisted of supporting an institutional form of Islam, often in harmony with political authority, and opposing any challenge to that balance. In this context, my brother Ismael and I found ourselves defending a minority but firm position: the call to Imam Mahdi and the establishment of the Divine Just State. We were thus facing a double opposition: Defenders of what is often called “mainstream Islam,” attached to traditional interpretations and established institutions Supporters of the Moroccan kingdom, for whom current political stability outweighs any alternative. This confrontation revealed a deep fracture — not only political, but also spiritual. Beyond the apparent disagreements, the real issue at stake was the question of authority: human or divine. An Intense Exchange Against Multiple Opponents Following this position, the host broadened the debate by inviting several participants: religious scholars, supporters of the regime, and various opponents. In order to balance the exchange, I also invited a fellow believer to join the live. We thus found ourselves defending this perspective against three, four, sometimes even five opposing voices. The debate was intense but deeply revealing of the fundamental divergence between two visions of the world: one based on human-made systems, and the other based on divine designation. A Large and Engaged Audience This live session was far from insignificant. It gathered a considerable audience, with more than 1,200 simultaneous viewers on TikTok alone, not including other platforms where the broadcast was shared. This reflects a growing interest in these fundamental questions: justice, legitimacy of power, and the future of societies.   The Core Issue: Divine Legitimacy A central point emerged during the discussion: the recognition of Imam Mahdi. In a country that claims to be Muslim, a crucial question arises: Should the Moroccan people not support and grant victory to the Mahdi, as the rightful successor of the Prophet Mohammed? According to the perspective I defended, the fundamental issue lies in the fact that: People are unaware that the current system usurps the legacy of the Prophet, It diverts governance away from the one who should be divinely appointed, and it excludes the true and legitimate spiritual heirs. Thus, the injustices observed are not merely political or economic, but the direct consequence of abandoning the divine choice. Live Debate Cut Short by Mysterious Interruption During the live stream, the host repeatedly claimed to be under close surveillance by Moroccan intelligence services, and even his broadcasts were being reported. However, the situation took an unexpected turn when the religious scholar, confronted with his own contradictions, found himself in difficulty as he read hadiths of the Prophet Mohammed that, rather than supporting his claims, actually reinforced our arguments. It was at that moment that a particularly strange  thing occurred: control of the live stream was suddenly lost, and an unidentified, extremely loud voice began shouting, “Long live King Mohammed VI.” This intrusion was accompanied by insults and the blasting of Moroccan music at a very high volume. The voice ordered the host and all listeners—including us—to abandon the topic, stop discussing it altogether, and instead turn to light activities on TikTok, such as dancing or taking on challenges, while continuing to hurl insults. According to the claims made during the live broadcast, this interruption was allegedly due to an intervention by Moroccan intelligence services, which reportedly succeeded in shutting down the stream before the debate had concluded or a new topic for the next debate had been determined. As a result, the approximately 1,300 people who were attentively following the discussion were suddenly disconnected, including myself and brother Ismael. Recognizing the True Guide The debate also addressed a crucial question: how can one distinguish the true Mahdi from a false one? Ismael and I emphasized that this recognition can only be achieved through: knowledge of the signs transmitted in religious traditions, the consistency of the message with divine justice, and a sincere search for truth, beyond political or cultural interests. Ismael and I also highlighted a fundamental point in this reflection: If God is perfectly just, and if He has sent a great number of Prophets — 124,000 according to the Prophet Mohammed — then He must have provided humanity with a clear method, a tool, a law, or a universal criterion to recognize His Messenger in every era. Otherwise, a question arises: How could humanity protect itself from misguidance? If anyone could claim to be the Mahdi without a divine criterion to verify such a claim, this would imply injustice, which contradicts the very nature of God. Therefore, it becomes logical that: God has established a reliable method of recognition, accessible to those who sincerely seek the truth, and allowing a clear distinction between truth and falsehood. Moreover, the Mahdi is not sent to Muslims alone, but to all of humanity. Consequently, this method of recognition cannot be limited to a single tradition. It must necessarily be found, in different forms, across all revealed religions, so that every people, every culture, and every believer can access the signs needed to identify the true guide. Conclusion This live debate was far more than a simple exchange: it revealed a deep divide between two approaches to justice and power. On one side, contested and criticized human systems. On the other, a call to return to governance based on divine will. In a world searching for direction, one question remains: Can justice truly exist without returning to its divine source?

History was made on March 13th 2026, 0 3.13 .2026, when a protest organised by the members of the Ahmadi Religion of Peace and Light took the Egyptian embassies around the world by storm in a humiliating exposure of their abuses of basic Human Rights according to Article 18 of the Universal Declaration of Human Rights, which Egypt is a signatory to since the 10th of December 1948. Article 18 of this universal declaration states that everyone has the right to freedom of thought, conscience, and religion; and this includes the freedom to change one's religion or belief and to practice it alone or in community with others, both publicly and privately. A total of 15 Egyptian embassies around the world were confronted with protesters declaring their disapproval of the Egyptian authorities and their demands to have their fellow believing brothers released immediately . What makes this landmark endeavour especially important is that the leader and founder of the religion, Abdullah Hashem Aba Al-Sadiq, attended the demonstration in Central London outside the Egyptian Embassy himself. He stood shoulder to shoulder with his supporters on the street as they protested the harrowing abduction, unjust detention, and brutal mistreatment inflicted by the Egyptian authorities on 14 innocent men. The message was loud and clear; the Egyptian authorities must release the members of the Ahmadi Religion of Peace and Light, who have been held without trial or formal charges brought against them for over a year, immediately.  London, United Kingdom -  03.13.2026 Abdullah Hashem Aba Al-Sadiq was accompanied by 104 of his companions and supporters, and they arrived outside the Embassy by 10:00 a.m. They were also joined before midday by a further 11 believers who gathered from various parts of the United Kingdom. This brought the total number of protesters, including Aba Al-Sadiq, to 116. The air was filled with ardent anger directed at those oppressors who failed to provide the most basic of human rights. A second and then a third police van made an appearance, with officers asking to speak to the organiser Hadil Al-Khouly. Once they had spoken to her, they eased up with some officers departing, while others remained. Eventually, all the extra officers left, leaving the original two officers at the doors of the embassy by themselves. As the chanting grew in vigour, many members of the public came to enquire, some filming as they watched with interest. A short documentary recorded on the day  gives a brief overview of what happened. The day drew to a close before 1:00 p.m. with Aba Al-Sadiq thanking the police officers in person and then leaving on foot with his companions to the boarding location of the buses. As the believers made their way back to the buses, they could not help but vociferously chant “Aba Al-Sadiq” through the streets of London  proudly.  Dhaka, Bangladesh - 03.12.2026 The believers gathered in Dhaka and managed to attract the attention of local press outlet Infinity Bangla TV  while they protested outside the Egyptian embassy with banners and placards detailing the persecution of the 14 detained believers in Egypt. During the gathering, one of the protestors delivered a powerful message in which he said: “The Egypt that once illuminated the world with law and civilization is now being used as a state machinery to extinguish the light of its citizens’ faith. We have not come here today merely to lament; we have come to demand accountability for our rightful rights.” The demands voiced during this peaceful protest were as follows: Immediate release of all peaceful believers unlawfully detained or disappeared in Egypt An end to torture in prisons and immediate access to proper medical treatment for detainees An end to religious extremism and mob violence in Bangladesh, with protection for vulnerable communities and legal action against those who incite violence The protest came to a natural end with the believers dispersing once they had accomplished their intended objective. Bangkok, Thailand - 03.12.2026 At 10:15 a.m. , 113 Thai citizens — including thirteen believers of the Ahmadi Religion of Peace and Light gathered outside the Egyptian Embassy in Bangkok to peacefully protest. One message echoed loudly throughout the protest: “Faith is not a crime.” One of the organisers spoke clearly about the injustice faced by the 14 Egyptian believers, calling the actions against them cruel and oppressive. The crowd of 113 Thai citizens stood united in agreement, expressing solidarity with those imprisoned for their beliefs. Several Thai police officers were present to ensure the protest remained peaceful and orderly.  During the demonstration, police communicated with embassy staff and informed the protesters that a senior official from the embassy would come down to receive a formal letter regarding the detained believers. At one point, an Egyptian man was seen coming downstairs from the embassy, but he appeared hesitant and fearful to approach the protesters and eventually decided not to engage with them. According to the Thai police, senior officials from the embassy ultimately chose not to come down themselves, instead asking if a representative could receive the letter on their behalf.  Shortly afterward, a Thai employee representing the Egyptian Embassy came down to receive the letter. Witnesses said she appeared shocked and frightened by the size and determination of the protest. The protesters’ position was made clear; if the Egyptian authorities remain silent and fail to act on the case, the protesters will return again to demonstrate in front of the embassy again and again. The moment that the letter was handed over was witnessed and recorded by Thai media outlets, including Royal Thai Army Radio and Television Channel 5 and Thai Public Broadcasting Service. They conducted interviews with some of the organisers of the protest about the situation of the detained believers. The peaceful protest lasted nearly one hour before the crowd dispersed. In another important development, one of the organisers, Chanon Kheansuwan, was also invited to speak on a Thai radio station on Saturday, the 21st of March, where he appeared on the Online Radio and Television Station, Association of Media and Arts People Network, to discuss the protest demanding the release of 14 believers detained in Egypt. During the interview, Chanon emphasized that the protest was entirely grassroots, with no external sponsors. “All of us gathered by our own free will to call for justice,” he said. “Humanity comes first before Religion.” He stressed personal responsibility in advocating for human rights, noting, “If I don’t do it, who will?” Chanon also highlighted small but important developments since the protest, including the permission for relatives to meet the detained members and growing international support for their cause. He stressed that similar actions might take place in the future if necessary. The segment also introduced the Ahmadi Religion of Peace and Light, with Chanon explaining its teachings of peace, forgiveness, and respect for humanity. He encouraged public dialogue and peaceful debate, stating that inquiries about the faith could be directed to him online. The broadcast, which also featured Mister Universe Thailand as a guest, was livestreamed on two Facebook pages, PSC TV News  and the Volunteer Media and Arts Club , showcasing images of Chanon, Abdullah Hashem Aba Al-Sadiq, and the protest. The hosts recognized Chanon as the first activist to publicly champion the cause of the persecuted Ahmadi members in Egypt. Manila, Philippines - 03.13.2026 30 Filipino members of the Ahmadi Religion of Peace and Light gathered outside the Egyptian Embassy in Makati City. What was meant to be a peaceful public demonstration was reportedly restricted from the very beginning. Despite presenting a permit, the group said they were blocked by police officers and local MACEA (Makati Central Estate Association Inc) guards upon arrival. They were instructed not to raise placards and not to hold a rally, and were only allowed to take photographs outside the embassy. According to participants, the Egyptian Embassy had filed a complaint regarding the planned protest. For the believers, this was seen as more than a procedural obstacle. It was an effort to silence peaceful voices, suppress freedom of expression, and prevent public attention from reaching the human rights abuses faced by the detained members in Egypt. But their voices were not silenced. Unable to continue the protest as planned outside the embassy, Filipino believers and supporters came together and organized the event instead at the home of one of the believers. From there, they stood united, holding banners and placards, speaking out boldly against the persecution of their imprisoned brothers, and calling for their immediate release. Their message was clear; faith is not a crime, peaceful belief is not extremism, and unjust detention must end. The gathering was also broadcast through an online livestream, allowing more people to witness their message of solidarity, courage, and human rights advocacy. The believers in the Philippines made it clear that they will continue raising awareness about the suffering of the detained members in Egypt and will not stop calling for justice. Berlin, Germany - 03.13.2026 Twenty-four participants gathered at the Egyptian embassy in Berlin. The demonstration began at 10:30 a.m. , when protesters arrived at the embassy 3 believers were already present and had noticed several embassy staff vehicles entering the compound earlier that morning. Soon after, the group calmly took their positions outside the embassy, and around 11:00 a.m. , a speech was delivered in Arabic addressing the detention of the 14 believers, calling for justice. Following that, a speech in German was conducted explaining the situation to those present and to passersby who had begun gathering nearby. At the same time, Dennis, a journalist from “Laut-Werden”, joined the protest to report on the demonstration. Shortly after a second speech in Arabic had been delivered, police approached the group and asked that speeches not be expressed in Arabic, a request that surprised the protesters but did not stop the demonstration from continuing. Around 11:15 a.m. , the first visible reactions came from inside the embassy. Two individuals stepped outside and placed objects near the entrance while observing the protest. Not long after, embassy staff could be seen watching from the windows, some even recording or taking photos with their mobile phones. Meanwhile, more people began to notice the demonstration. Passersby stopped, observed from a distance, and some took photos. Two individuals, Dominik and Melanie, who had heard about the protest, decided to join the gathering in solidarity. Later, one of the organisers addressed the crowd with a speech in German. As the protest gained attention, embassy staff were seen going to the nearby police station. According to Dominik, authorities had requested police protection for the embassy. Not long after, a black van arrived at the main entrance, leading some to speculate that employees might be preparing to leave the premises. At around 11:30 a.m. , journalist Dennis conducted interviews with the protesters; he mainly conducted an interview with the religion’s correspondent, Leo Weigel , asking key questions: “Who are you?”; “Why are you here?” “What happened to the detained believers?” and “What are your demands?” He directed the group to position themselves for clearer photos and quickly uploaded the interview online . By 11:45 a.m. , several embassy employees began leaving the building. As their vehicles passed the demonstration, many of them avoided eye contact, looking down instead of facing the protesters. Throughout the protest, passersby continued to express curiosity and interest, some pausing to observe and others capturing photos. Madrid, Spain - 03.13.2026 After arriving at the location designated by the police near the embassy, the group began the demonstration by reading a prepared statement addressing the Egyptian Embassy. The statement called for the immediate release of the detained members in Egypt and defended the fundamental right of every person to practice and express their faith freely. Throughout the gathering, one message remained at the heart of the protest - faith is not a crime. During the demonstration, participants distributed posters and informational flyers to passersby to raise awareness about the case of the 14 detained believers in Egypt. Many people stopped to look at the large posters and listen as one of the organisers addressed the crowd through a megaphone. Several individuals also accepted flyers to learn more about the situation. A photo journalist named David, who works for SO PA Images ,  was present at the scene and observed the demonstration, and his record of the day can be seen here . Participants also noticed a woman who appeared to enter and leave the embassy several times while holding her phone up, seemingly taking photos of the protest, indicating that the gathering had drawn attention from inside the embassy. Beyond the visible events, what made the day especially powerful was the sense of spiritual unity felt among the believers, and the voices shouting “Freedom for our brothers!” filled the protest with emotion and determination. Paris, France - 03.13.2026 10 believers gathered outside the Egyptian Embassy in Paris, on Avenue d’Iéna. The group had travelled from different parts of France, as well as from Belgium and Germany, which made the gathering especially meaningful. Some believers had welcomed others for the night, creating a warm atmosphere of brotherhood and unity before the protest even began. The believers arrived at around 10:00 a.m. and spent time together preparing their placards and banners before the protest began. At 11:00 a.m. , they started demonstrating, despite the heavy rain. The authorities had given them a spot on the opposite side of the road, where they had enough space to express themselves. This came after they had responded to an initial refusal to allow the protest directly in front of the embassy. Throughout the demonstration, the group chanted, held up banners, and read speeches about the case, calling for freedom for the 14 believers detained in Egypt. The rain continued the entire time, but the group remained dedicated and resolute. Those attending also noticed visible reactions from inside the embassy. People appeared at the windows, came out onto the balcony, and watched the protest closely. At one point, 2 individuals were sent out to take photos of the protestors. Even so, the demonstration remained peaceful and focused, and the believers were glad to have made their voices heard. The gathering in Paris was a beautiful example of solidarity, brotherhood, and shared purpose, as believers from different places came together to stand for the 14 and call for their release. Belgrade, Serbia - 03.13.2026 Believers gathered in Belgrade, Serbia, during the gathering, and a prepared speech was delivered in Serbian in front of the embassy, making clear the central message of the day and calling for the freedom of the believers detained in Egypt because of their faith. Afterwards, the group of 9 continued together in a nearby park, maintaining the peaceful and respectful spirit of the gathering. The protest in Belgrade added another important voice to the growing international call being raised across multiple countries on the same day, as believers and supporters stood together for the 14 detained members in Egypt. Athens, Greece - 03.13.2026 The demonstration began immediately upon the group’s arrival at 2:00 p.m. . Participants stood in front of the Egyptian embassy building holding banners and photographs to raise awareness about the situation of the detained believers. During the protest, one of the organisers delivered a speech in Arabic, calling for the immediate release of the incarcerated innocent members of the Ahmadi Religion of Peace and Light. Following this, another 3 protesters addressed the gathering in Azeri, speaking about arbitrary arrests and the suppression of religious freedom, while demanding justice and the release of the detainees. The group remained and continued the protest for two hours, from 2:00 p.m. to 4:00 p.m. , ensuring that their message was heard.  Warsaw, Poland - 03.13.2026 A total of 14 participants gathered outside the Egyptian Embassy in Warsaw for a peaceful demonstration that began at 11:40 a.m . As the group took their place, police officers and individuals connected to the embassy were seen taking photos and videos of the protesters. At around 12:00 p.m., one of the organisers addressed the crowd in Arabic, speaking about the detention of the 14 believers and calling for their release. This was followed by another protester, who also spoke in Arabic and highlighted the broader pattern of persecution faced by believers across Muslim countries since 2021. Later, another organiser delivered a speech in English, addressing the Egyptian Embassy directly and drawing attention to the case of the detained believers. He then gave another speech in Azeri, calling on the Azerbaijani government to stop the crimes and acts of terror committed against AROPL members in Azerbaijan. The protest also drew attention from the public; passing cars signaled in support as they went by, adding to the sense that the message was being seen and heard. Around 12:30 p.m. , an embassy representative was noticed filming or taking photos from inside the building on a mobile phone. The demonstration concluded at 1:00 p.m. , and the police thanked the participants for keeping the gathering peaceful and orderly. The protest in Warsaw became another clear sign that this issue is no longer hidden. Ontario, Canada - 03.13.2026 The global call for justice continued in Ontario, Canada, where believers and supporters gathered outside the Egyptian Embassy at around 11:00 a.m. to speak out for the 14. Coming together from north, south, east, and west, the group united with one purpose: to protest the oppression faced by believers who have been illegally imprisoned for almost a year in Egyptian prisons, held in barbaric conditions, and denied the ability to properly defend themselves. The Ansar were joined by a Twelver Shia who is not a member of the Ahmadi Religion of Peace and Light, but who came to stand in solidarity and to make a clear stand for human rights against injustice. Police were already present at the scene as the group arrived. Before beginning the protest, the believers stood together in a circle and made a prayer, asking God to speak through them and strengthen their message. They then began chanting and addressing the embassy directly with clear calls such as: “Let our people go!” “Faith is not a crime!” As the protest continued, the believers noticed the ambassador arriving in his car, which only strengthened their determination and resolve to make their message heard. Flyers were handed out to people entering and leaving the embassy, as well as to passersby in the area. The protest also drew reactions from the public, with some drivers passing by showing support with horns and thumbs up, while others responded differently. Through it all, the believers remained vocal and peaceful, continuing to chant “Allahu Akbar” (God is Great) and “Labbayk Ya Aba Al-Sadiq (At your service O Aba Al-Sadiq!).” Several people who received the flyers stopped to read them carefully. Some expressed immediate sympathy and concern, with one person reportedly saying: “Oh my God, it is Egypt — of course they do that. They do it all the time.” Others also showed visible signs of distress and support as they learned more about the case. Washington D.C., United States of America - 03.13.2026 Those gathered in Washington raised their voices not only to demand freedom for the detainees, but also to draw attention to what they described as the unlawful imprisonment and torture of the innocent members of their faith. Protesters stressed that these individuals have been held for nearly a year solely because of their religious beliefs and that their case must not be ignored. Embassy staff were present and observed the protest closely. The demonstration also drew attention from the surrounding neighbourhood, as chants and speeches could be heard beyond the immediate area of the embassy. Passersby stopped to watch, ask questions, and learn more about the case. The protest remained peaceful and orderly throughout, while carrying a strong sense of urgency. Participants kept the focus on the central demand of the day: freedom for the 14 imprisoned believers in Egypt. The gathering also served as a direct appeal to several bodies, including the Egyptian government, the United States Department of State, international human rights organisations, and the media, urging them to take meaningful action, investigate the case, and increase public awareness. Copenhagen, Denmark - 03.13.2026 The gathering began at 11:00 a.m. , with the police previously informed of the demonstration. Officers were present at the scene and allowed the group to stand a short distance from the embassy gate. During the protest, the believers spoke about how the issue has drawn international attention. They pointed out that the United States Commission on International Religious Freedom (USCIRF) has highlighted the case, placing the spotlight on the actions of the Egyptian authorities. Participants also shared that they had sent letters and emails to the embassy on behalf of the detained believers but had not yet received any response. At one point during the protest, an embassy staff member came outside and asked the demonstrators about the case. The believers took the opportunity to clearly explain the situation of the detainees and the reasons for their gathering. The protest continued with speeches and chants emphasizing that the detained believers have reportedly faced torture and persecution simply for following the same faith. Their message was delivered with tenacity  ensuring that those nearby could hear and understand the purpose of the gathering. The demonstration also attracted the attention of passersby. Several people stopped to watch and learn about the case, and many were moved by what they heard. In a particularly meaningful moment, one individual chose to pledge allegiance to Aba Al-Sadiq, expressing support for the cause and the principle of “Humanity Before Religion.” Mumbai, India - 03.13.2026 The protest began outside the consulate gate, where participants stood peacefully and raised their voices for justice. Speeches were then delivered, calling attention to the suffering of the detained believers and the urgent need for their release. After some time, consulate security approached the group and took 2 participants upstairs to the office. They asked why the protest was taking place and what was happening outside. According to those present, the staff recorded videos and appeared concerned by the demonstration. Around 15 to 20 minutes later, local police officers from the nearby police station arrived at the scene. The believers explained the reason for the protest clearly, after which the whole group was taken to the police station for further questioning. At the station, each participant was questioned individually. Officers asked about Aba Al-Sadiq, the motive behind the protest, and the purpose of the group’s mission. Personal details were also recorded. Later, the matter was referred to a senior IPS ( Indian Police Service)  officer, the DCP ( Deputy Commissioner of Police)  of Mumbai, who invited a few members into his office. He explained that he did not want to file a case against them, but was personally curious to know more about "Hashem". The believers then explained the call, the case of the AROPL members, and the mission and message of Aba Al-Sadiq. The discussion lasted for around 30 to 45 minutes. In the end, the officer expressed appreciation for their sincerity and said that they were not doing anything wrong. He advised them to continue to respect law and order, and afterwards, the group was released. Most importantly, the believers were told that their message had been clearly delivered to the Egyptian authorities present at the consulate. Jakarta, Indonesia - 03.13.2026 The demonstration in Jakarta began after participants first arrived at the station at 10:30 a.m., gathered at the assembly point at 11:00 a.m. , and then started the protest outside the embassy at 12:30 p.m. The action continued peacefully until 2:30 p.m. Participants carried posters and banners bearing the message #FreeAROPLMembers, along with statements declaring that faith should never be treated as a crime. Through speeches and a solidarity statement, they called attention to the detention of the AROPL members in Egypt and the wider issue of religious freedom. During the protest, it was also emphasized that the case has drawn concern internationally, with various organizations highlighting it as part of the broader issue of violations of religious freedom. Participants noted that the #FreeAROPLMembers campaign has gained increasing attention since late 2025, with support from activists, public figures, and international media. In addition to demanding the release of the detained believers, the protesters also called for an independent investigation into reports of arbitrary detention, enforced disappearance, and inhumane treatment said to have taken place during their imprisonment. The event remained calm and orderly throughout, with participants using the opportunity to make their message heard clearly and respectfully. Their hope was that public awareness and international attention would help encourage concrete steps to protect religious freedom and uphold the human rights of all people without discrimination. In conclusion, the 13th of March or 03.13.2026 was a resounding success. The Egyptian embassies in multiple parts of the world were confronted with the peaceful energy of focused love for freedom of belief which has never been seen before. More significantly, the Riser from the Family of Mohammed, Abdullah Hashem Aba Al-Sadiq showed that a truly Divinely appointed leader and righteous shepherd stands with his people and does not abandon them when their situation is difficult. He stood firm with his companions raising his voice in the face of tyrannical oppression and the Earth trembled in their presence.

The notoriety of the oppression enacted by the tyrannical regime in Iran since the inception of the so-called Islamic Republic is well-founded and widely documented. The methods of coercion and intimidation employed by the government through its various forces, crowned especially by the infamous Islamic Revolutionary Guard Corps (IRGC), include all forms of torture, whether physical or psychological, and topped with execution. Any political opposition is met with an iron fist and this extends to anything that is deemed a threat by the religious authority headed by the supreme leader, who leads the country, giving himself the title of “Ayatollah Al-Udhma,” meaning the Grand Sign of Allah before taking this position of leadership. The incidents suffered by the believers in the Ahmadi Religion of Peace and Light of Iranian heritage within the country and abroad have been recorded extensively over the years and continue to be reported on. These crimes against humanity must be answered to, and the perpetrators should never be allowed to escape accountability for the roles they played in enacting such heinous acts. The Divine Just State magazine sat with Zahra Shekariyan Asl, a qualified and published nurse from Iran, to get details of her experiences and struggles, including the recent disappearance of her brother, Mohammadreza Shekariyan Asl, who has not been missing since the 23rd of September. Peace, mercy and blessings of Allah be upon you, dear Zahra. Many Ansar around the world have heard about you because of the heartbreaking painting that you made, which depicts the head of Imam Al-Hussein on the spear in the hand of the cursed Shimr ibn Dhil Jawshan. We want to highlight your journey to the Qaim. Please tell us a little bit about yourself. And peace, mercy and blessings of Allah be upon you.  I am the youngest of three siblings in a Twelver Shia family from Tehran. My sister is a single mother, graphics graduate, and tailor. My brother Mohammadreza, a devoted believer and a filmmaking graduate, and back then was a filmmaker, actor, and camera assistant. I am a nurse with a published study in PubMed , I was a co-author for it. I was practicing my religion properly from A-Z according to what Twelver Shias believe, from praying to fasting, to wearing a proper hijab, to believing in all that comes with the faith. The only thing was that my family, who are religious, and I were not really followers of the regime in Iran. We believed that Imam Mohammed Al-Mahdi is in occultation, yet we were questioning Velayat-e Faqih ( Rule of the Jurisprudent) : how can scholars claim contact with him when their actions and treatment of people don't reflect the Ahlul-Bayt at all? At age six, I lost my dad, Mohammad Hassan. He crashed his motorcycle in an unmarked massive pothole at night; another rider collided, causing my father fatal brain injuries. The ambulance took 45 minutes to arrive at the scene, which was too late. His body laid neglected on the street. The well-connected other rider (family in the judiciary) faced no jail; the court first blamed my dad 100%. My mother fought again after a guiding dream, winning 50/50 fault and being awarded diya (blood money) from the other rider. We grew up orphaned; my mother cleaned houses to survive, and spent weekends at his grave. One preventable failure took him; the system's failures took our childhood. Mohammadreza (Left) with his sister Zahra (Right) So how did you get to know about this call? I was always looking for the truth, where to find it and with whom it is. From the age of nine years, I wore Hijab, prayed and fasted. At school, they told us that we had to choose a Marja Al-Taqlid (imitation of scholars), a Grand Ayatollah who acts as a "source of emulation";  a religious authority whose rulings on Islamic law (Sharia) we must follow, if we ourselves are not capable of independent legal reasoning (ijtihad). There were dozens of them to choose from, and the rule was clear: we should select the most learned and righteous among them. I remember feeling overwhelmed with sadness and doubt. How was a child like me supposed to know which one was truly the best, the one with the fewest flaws? How could I possibly trust any of them? Who had granted them this authority? Who had truly recognized them as righteous? What makes a person more qualified than the other?  So I prayed to Imam Mahdi, the Imam of the Time, and begged him to make me understand why he himself is not coming out; and why we had to follow and emulate these people whom we know nothing about. My brother, Mohammadreza, became very involved with local mosques during his teenage years. He even joined the Basij (an Iranian paramilitary militia) for a while. However, when he realised that they were hypocritical and full of corruption, he left the Basij and stopped caring about religion altogether, including the obligatory acts. He was deeply disappointed by the behaviour of the so-called guardians of God’s religion. He then entered the field of cinema after studying filmmaking at the University of Applied Science and Technology (UAST), Culture and Arts faculty, in Tehran. After graduating he made a few short films and also acted in some TV productions and short movies. One of the short films he appeared in even won a prize at international festivals. He also worked behind the scenes as an assistant and performed in theatre. He was considered good-looking, talented, hardworking, and trustworthy. He cared about humanity, but he also believed that there was no longer any humanity in religion. Unfortunately, the cinema industry in Iran is also full of corruption. The more money you have and the better your connections, the more successful you become in your career. This is true for most fields; in fact, I would say all of them. As a result, he became depressed and stopped working with any institution or organisation. At one point, he became so desperate that he even considered suicide. However, he asked himself: what if there is a God and an afterlife? What if the Imam of the time is out there somewhere? So he began to search. He believed there must be a sign of him. He reasoned that if there are false claimants to being the Imam of the time, then there must also be a true one. But where was he, and why was he silent? Suddenly, he came across a sermon of Imam Ahmed Al-Hassan online in late 2017. As soon as he heard his voice, he believed he was truthful. He saw him as a brave man who stood against the Hawza and the scholars, and this astonished my brother. He noticed that the people who were talking about Ahmed Al-Hassan were referred to as the Black Banners of the East. As soon as he heard the name Abdullah Hashem, he said, “That’s it.” He had already watched The Arrivals before; he had actually shown it to me at the time, we were both fascinated by it back then and we began to question everything. How could it be that everything we once believed was good was actually bad and a part of Freemasonry? A country that is considered the center of Shiism seemed to be full of Masonic symbols. The logos of our TV channels appeared to display the “one eye.” The Islamic council building resembled a pyramid. The most shocking thing I heard was a narration claiming that any Islamic state before the Mahdi’s emergence is false, and that the Mahdi’s top enemies are the scholars. We were amazed that the person who presented and spread these ideas was himself a Muslim. We became very eager to learn more: Who is Abdullah Hashem? How had we never heard these narrations before? It felt as though there must be some kind of hidden truth or conspiracy. Eventually, my brother found Abdullah Hashem, the creator of The Arrivals and TADs. He contacted the Ansar of Imam Mahdi through Paltalk and said that he wanted to pledge allegiance. This was around the end of February 2018. After that, he began speaking to us about the Yamani and informing us about Imam Ahmed Al-Hassan. He referred to him as an Imam. For us, there were only twelve Imams - how could there be another one? In Iran, they have done something similar with Khomeini and Khamenei, calling them “Imam.” I always found it disturbing to hear people sending loud salawat after hearing Khamenei’s name, yet saying nothing after hearing the name of Imam Mahdi. So, it felt like a sin even to consider adding someone to the line of succession of the Ahlul-Bayt. He explained that the lineage did not stop with the Twelfth Imam and that there are actually twelve Mahdis after him, according to the Will of Prophet Mohammed. Then he showed me The Black Banners of the East channel, and we spent a lot of time going through the videos and books in detail. He told me that we do not need to rely on scholars, but should instead research for ourselves. The situation in Iran is not hopeful; on the contrary, people are very depressed and their standard of living is low. Bombings occur, buildings collapse, airplanes crash, and many other tragic events happen within the country. I was successful in my education and career, but deep down I knew that something was missing, and I felt depressed. I was working as a nursing student in hospitals, and I witnessed how badly patients were treated. Poor people would come from far away to Tehran, to the so-called Imam Khomeini Hospital, where I worked at the time, hoping to find a cure for their sick children. Unfortunately, many of them found no treatment. They had to spend months living in tents around the hospital, even sleeping on the streets, just to receive care for their innocent children. I began to feel that the medical system was not treating people, but rather helping them die faster. There was an infamous case of a nurse who removed the stitches from a child’s head shortly after they had been applied because the family did not have enough money to pay. The doctor had instructed the nurse to remove the stitches immediately. The head of our university used to tell us that her father‑in‑law had gone blind in one of the well‑known hospitals in Tehran because a doctor was trying out a new medication, he was using patients as test cases in his trials without their consent or them being aware. I personally withdrew from receiving any medication because of the cruelty and dishonesty I witnessed in the system. After COVID-19, I started to believe that it was a punishment for the healthcare system because of its cruelty - treating sick people as a business and a source of money rather than as human beings. I witnessed these things with my own eyes. I became deeply regretful for becoming a nurse and I wanted to quit. As a side note, before we continue the journey, I would also like to mention that the “Medicine of the Mahdis” was, for me, one of the strongest proofs of the truthfulness of Aba Al-Sadiq. Thank God, the cure has been placed in nature itself, not in the hands of the tyrants. So all of this led me to question the purpose of life - what is the point of studying, working, getting married, and living at all? I noticed how alive my brother felt from within, so I asked him to help me find the purpose of my own life. He told me to listen to the voice of Ahmed Al-Hassan, particularly his sermon about meeting the Twelfth Imam. What he was saying was very different from anything I had heard before. He also spoke about the corruption within the Hawzas and how the original message of Prophet Mhoammed had been distorted. The sayings of the Imams began to make sense to me, especially when I looked around at what was happening in Iran. I began watching the initial videos produced by the Black Banners of the East channel. The knowledge about Raj’a (reincarnation) fascinated me - knowledge that was already present in Shia books but that we had never heard before. Everything made sense. Suddenly, Islam transformed from being a dead religion into something vibrant and alive. My brother told me that if I wanted to know the truth about this Dawah (Call), I should ask God directly for a sign. I did, and shortly after, I received one. I performed two rakat and opened the Qur’an. I asked God, “Is this religion truly upon the truth?” The verse that came to me shocked me. I had read the Qur’an hundreds of times in my life, but that was the first time in my life I felt as if the verse was speaking directly to me. It was verse 24 from Surah Al-Anfal: "O believers! Respond to Allah and His Messenger when he calls you to that which gives you life. And know that Allah stands between a person and their heart, and that to Him you will all be gathered." I was astonished. The only person I knew who called people with this message of awakening was Imam Ahmed Al-Hassan, who said, “Wake up, O sleepers; wake up, O dead.” I realized then that he was the one bringing life to me, and that I should respond to him and believe in him. I came to believe, and we sent a video of our pledge of allegiance to Aba Al-Sadiq. We began watching the satellite channel and started contributing through activities such as translation work and dubbing documentaries to make materials accessible for Persian-speaking people both inside and outside of Iran. Thank you very much Zahra, let us get back to you and your brother's story of being a believer in Iran. We were over the moon with joy, but my family did not understand us at first. My mother, who initially was not a believer, saw the profound change in my brother’s morals, manners and character. Witnessing the man he had become, she realized that this religion must be true, and she pledged allegiance as well. My nephew, still a child of eight years old at the time, also sensed the truthfulness of this call and became a believer - but not his parents. We began to spread the call. My brother, especially, seized every opportunity to share the message of Imam Mahdi with strangers, relatives and friends. He carried this message to many people, and some of them remain devoted to it. For example, Mansour - who my brother met during exile - heard about Imam Mahdi from him and came to believe. After we started to spread the call, our family and relatives began speaking badly about us. They mocked us, especially my brother. According to them, he had turned from a good, respectable man into a “crazy person” in need of mental care. Initially, we were a group of five or six on WhatsApp, and our bishop was brother Hamidreza. He used to share the teachings of Aba Al-Sadiq with us and served as our connection to him. Over time, our group grew, and we began meeting in person. We gathered at our house, coming from different cities. Those were moments I will never forget - we met our true family, our soul family. You were becoming successful in spreading the call. How did you attract the attention of the authorities? We had a telegram group where we were active in spreading the call. A couple of people entered and one of them was a woman my brother was supposed to marry by the name of Ruqayah. She came from an Iraqi family and her father was one the guardians of one of the biggest Husseiniyas (shia place of worship) in Teheran . She gathered some people that proclaimed faith. She herself wrote books promoting Ahmed Al-Hassan, Aba Al-Sadiq and the Dawah. As soon as Ruqayah heard that we were ready to make Hijrah (migrate), we later found out that she had informed the officials of the clerics, including the local police, about it, and as a result, they stormed our house in February 2020. They abducted my brother and we had no idea where he was until, eventually, he called us and informed us that they had locked him up in the notorious Evin prison  of Tehran. Six or seven agents came to our home at 6:00 AM and took him away, claiming that he had committed murder, without providing any further explanation. They also searched our house. My nephew, who was ten years old at the time, was quivering with fear. He was crying and asking them where they were taking his uncle. They even took the building’s CCTV footage to erase any record of themselves. The family applied a lot of pressure on us and expressed their anger because they felt as if we had put them in danger by believing in “this nonsense”. My brother told us later that officials had gathered information about this call in detail, especially about the Persian-speaking Ansar who were in charge over the activities of spreading the call, and particularly about Hamidreza Saghari, who is the responsible bishop of Iran for the Religion. Their source of information were Ruqayah  and these so-called believers that she had brought, they had been spying on us. Please let us pause here for a minute, and give the reader a little more of an insight into what it is like to grow up in Iran from a religious point of view. If you had to describe your impression of your surroundings, what is it that an Iranian is faced with? If you grew up in Iran, you're familiar with the phrase: "Allahu Akbar, janam faday-e rahbar" (which translates to English as "God is greater; I sacrifice my life for the Leader”). But the real question that haunted me was: which leader truly deserves such sacrifice? As a child, I knew only one leader - the Supreme Leader of Iran, Ali Khamenei. That was it. As I grew older, these questions never left my mind. I had always imagined a true leader in the image of Imam Ali. Many people believe Khamenei resembles Imam Ali, even pointing to the shared name "Ali" as a sign. But I remembered the saying of the Prophet of Islam that in the end times, nothing will remain of Islam except its name, and nothing of the Qur’an except its script. I came to feel that this applied perfectly to him: he is "Ali" only on paper. I could never see his words or actions aligning with those of the Prince of the Believers, Ali ibn Abi Talib. At school, they taught us that Khomeini was like the Prophet Mohammed and Khamenei was like Imam Ali. They warned that if we didn’t accept the wilayah (guardianship) of Ali Khamenei, we would burn in hellfire. If we didn’t vote in elections, we’d go to hell too, because by not choosing “the righteous leader,” we’d let evil prevail. They said if a woman didn’t wear a hijab, God would hang her by her hair in hell. If we listened to music or danced, we would be turned into monkeys. Imagine a child’s mind - like a sponge - absorbing all this fear and nonsense as truth. What kind of God could that child possibly expect, except one who is harsh, punitive, and always waiting to torment rather than guide with mercy? Imagine a country with around 80,000 mosques, hundreds of hawzas, and nearly 9,000 holy shrines and mausoleums - these are not even exact numbers. In a land so saturated with the outward symbols of faith, practicing true Islam should be effortless. It should be the most fertile ground on earth for Imam Mahdi to establish his Divine Just State. The people living there should be the most blessed and fortunate on the planet. Yet the painful reality is the exact opposite.  My own aunt was also a victim of this regime. She was imprisoned, forced to divorce her domineering husband (who worked for the IRGC and was involved in various illegal activities) while still behind bars. She was denied permission to see her four young children or even to breastfeed her newborn baby. This is not an isolated story, but an example of the harsh realities I've witnessed among my own family and close friends. For example, I know a woman who, driven by extreme poverty, had to sell her newborn baby. I know another woman who was murdered, along with her young son, by her drug-addicted husband. I also know a woman who turned to selling her body just to survive. Another woman I know, had to live in hiding with her children because her husband, deep in debt, became a fugitive. I know children who were forced to work on the streets until midnight to provide for their families. I knew young people who ended their own lives due to crushing depression, joblessness, or being banned from traveling abroad. My own family member attempted suicide multiple times. In those dark times, we still had a home, and my mother, along with my brother especially, would do everything possible to shelter and help these people. The version of Islam practiced in today’s Iran feels exactly identical to the Islam of Muawiya’s era. The same old tricks are being used: religion is wielded as a tool of power, justice is inverted, and the pulpit is exploited to silence truth. History is repeating itself. And tragically, figures who bear the likeness of Muawiya and Yazid in spirit have ended up as the supreme leaders of this land. I’ve come to believe that the truest way to know someone, or a system, is by their actions, not their words or symbols.  Jesus said: "By their fruits you shall know them."  Yes exactly, they name everything after the Ahlul-Bayt. We drive on the Imam Ali Highway, pass through Imam Hussein Square, turn at Fatemi Square and walk down Vali-e Asr Avenue. Beautiful names, holy names, everywhere you look, as if just saying those names is enough to make the land sacred. But when I look closer, it feels like we’ve stopped at the naming. The names are everywhere, but the spirit feels far away. It breaks my heart every time I remember the streets with the names of the Imams in Tehran - seeing seven or eight-year-old girls selling flowers just to survive. I used to stop and talk to them, buy them food, bring them warm clothes... But how many could I truly help on my own? How many hungry men could I feed as they rummaged through trash bins for scraps? One of those little girls even asked me innocently if the Imam of the Time is still alive and watching over us. Her question pierced me - how do you explain such suffering to a child who believes in divine justice, yet sees none around her? Iran has around 90 million people, and the majority live below the poverty line. It still brings tears to my eyes; the innocence stolen, the dignity crushed. No child should have to beg or sell on the streets to eat. No one should dive into garbage for food. This level of widespread despair is heartbreaking beyond words. It’s a truly disturbing reality. You mentioned the hijab being obligatory earlier according to what you were taught in school, how did you feel when you learned that it was never an obligation from God? I remember coming home from university when my brother excitedly told me, “Guess what? The hijab is not an obligation in Islam.” I immediately recorded a testimony video for Aba Al-Sadiq, saying that I had heard and would obey, though I never managed to send it. For safety reasons, we were told that we could not remove it while in Iran, because these murderers would not have allowed us to live. The whole world knows the story of Mahsa Amini and others like her. So I patiently continued wearing it. Unfortunately, in Iran, most followers of Khamenei wear the hijab fully. I wore it only because I thought God required it, but when I learned that it was not from God, I was more than happy to remove it. The first time I truly experienced life without the hijab was when I went to the UAE. It was July, the hottest month of the year, but for me it felt like the coolest month, as I could feel the breeze in my hair after wearing the hijab for 20 years. I felt so blessed. The same joy came when I learned that the Kaaba is not in Mecca, but in Petra. We were overjoyed to know that we could pray towards the true House of God, not the Saudi version. We actually began directing our prayers toward Petra, though we were later advised not to since we could have been arrested. What did all of this result in, what was your reaction to it? There were groups of Ansar in Iran that we were in contact with, who we were socialising with and gathering with on special occasions, like on Aba Al-Sadiq's birthday, the 27th of July; or on the anniversary of the death of King Abdullah of Hijaz, the 23rd of January. All of our activities, which were either face-to-face or on social media, had to be cancelled to ensure our survival and we practiced our belief in hiding. We were practicing taqiyah (dissimulation). We were forced to cut off all our contact with any Ansar and delete anything related to the religion that we had, whether in electronic files or printed form. Next to my brother, they had locked up a couple of other people too. My brother had to deny the religion and my mother had to pay bail for my brother to be released. Even then they sent him to an exile area where he could not leave the village that he stayed in. A village where the Iranian government would keep cases like my brother away from the daily affairs of the country, many people in that mountainous area were either guards or people that the government exiled. During this time, I made Hijrah, got married and reached the place that I am in now; a place of safety and freedom under the wing of Aba Al-Sadiq. I had to leave my brother behind, even though I did not want to; he started me on my journey and could not accompany me at this stage. We are so happy for you that you are safe and that you are with us. I bet it was not difficult to leave Iran behind if the situation was as tense as you explained. The government seems to have a big issue with religion and generally with anyone who is promoting a different ideology to what the state of Iran promotes. Basically, everything we practice goes against their interests and teachings and would cause their system to collapse. I used to hear mullahs (religious teachers) on the street say that they do not want Imam Mahdi to emerge, because it would mean they would have to hand over the country to him, along with all the money from Khums and Zakat. All those palaces and castles they had built out of gold for their scholars would be taken from them. They are the top enemies of the Mahdi. For all these years, they have been the only ones believed to represent a Mahdi’s state. They have called themselves the successors of Imam Mahdi and they publicly declare “May Allah hasten his reappearance”, implying that Imam Mahdi is in direct contact with them. This means that whatever they do and whatever they say is supposedly what Imam Mahdi commands. Look at the hypocrisy of this regime. At the time when Aba Al-Sadiq produced The Arrivals,  they interviewed him on national TV and acknowledged both him and his work . But as soon as he released The Arrived, in which he spoke about the emergence of Imam Mahdi and the Yamani, he was declared a heretic and his blood was made halal (permissible). These people had already decided who would be their Imam Mahdi and their Yamani. However, through the teachings of Aba Al-Sadiq and Ahlul-Bayt, we know that history repeats itself. When we go back to the time of Prophet Mohammed, when he sent letters to the rulers of other nations, what did the king of Persia, Khosrow, do? He tore up the letter, ignored the message, and tried to conceal the truth from his people. The same thing is happening today. When Imam Ahmed Al-Hassan sent a letter to the former Supreme Leader of Iran, Ali Khamenei, he ignored it and ordered his assassination. He commanded Iran's intelligence services, with the help of the Iraqis, to usurp the call of the Imam and to assassinate him; and to target his Ansar by any means possible, including infiltration of any groups, online or otherwise. Today, they have done the same to the son and successor of Imam Ahmed Al-Hassan, Aba Al-Sadiq. They have infiltrated the community of the Ansar of the Imam, claiming to be believers, imprisoned them, tortured them, caused them to lose their families and children, and forced them to become refugees and strangers in foreign lands like Turkey. They did not stop there; they produced filthy, false documentaries against the Qaim of the Family of Mohammed and the Yamani of the Family of Mohammed. They even made cakes with images of the Imam's head, cut them on television, and ate them. How vile are their actions! They continue this assault by broadcasting documentaries, sermons and publishing books specifically aimed at defaming and discrediting the call of the Mahdi Aba Al-Sadiq, portraying his followers as heretics, agents of foreign powers, or threats to the state, all while framing the movement as deviant to suppress the truth. They have forced false testimonies from prisoners to that aim. They have even issued fatwas against the Imam. This is well-known from the public statement of Khomeini, where he declared that "Preserving the Islamic Republic is more important than preserving any single individual, even if that individual is the Imam of the Time." Subhanallah (Glory be to God), we see in the narrations of the Ahlul-Bayt that the clear enemies of the Qaim are Arabs and Persians. This enmity is a fulfillment of prophecies from the Family of Mohammed. So how did the story of your brother continue, what did he do after you had left Iran? As I mentioned earlier, it seems that there was a conspiracy to have him imprisoned, and Ruqaya was instrumental to that aim. Her father, Abdulamir Fouladzadeh Karbalai, as one of the guardians of the Husseiniya in Tehran , Karbalaeeha Husaineeyais (Tehran) , was very well connected to high ranking officials within the government and the religious authorities including the Special Clerical Courts  (the records of which are not generally made public). It is usually this branch of the legal system which enacts rulings and actions against those deemed deviant or deserving of investigation. The Special Clerical Court had issued the verdict which put my brother in Evin prison. They also ruled that he remain in exile for twenty-four months. Hence, they had banned him from leaving the village he stayed in, he could not just get up and cross the border. Once his time in exile was over, the Ansar started to gather again, this time a bit more discreetly and carefully, out of fear of the officials in Iran. So they drafted up a plan to cross the border by foot, but to get close to the Turkish border, they had to rent a tourist bus and then finally get into four taxis that would transport them as close as possible to the border. Someone had reported the fifteen people to the officials, which led to a horrible raid by heavily armed men that fired gunshots to stop the taxis; they treated them like they deserved to die, for nothing more than believing in this religion, hence the crossing of the border did not happen. The police officers searched their belongings and kept them outside in cold weather. They beat up my brother very badly and they threw his body and head aggressively against the car and punched him in his face several times where one of his teeth fell out. They kept the fifteen of them in a detention centre for three days until they imprisoned all of them, including women and children, in the Evin prison. During interrogation, they tortured them. According to what the Ansar said, it was so scary how they treated them, that even other inmates got scared to the point that they told the Ansar to give in and work with the officials. Under the beating, they tried to force the Ansar to write signed confessions that stated that Abdullah Hashem had commanded them to commit adultery and homosexuality, which are considered heavy crimes by the state of Iran. One of the members was threatened with a razor on his tongue and they actually cut into it to make him talk because he tried to remain silent. Getting shouted at and beaten became routine to the Ansar. They found themselves in Solitary confinement, where they had no idea what happened to the others. The crying of one of the Ansari sisters had filled the hallways as she was threatened with raped by the prison guards where one of them turned around and said “I don’t find her attractive”.  Alireza Gol Mohammad’s wife was threatened with execution if she did not divorce him instantly, which she did. They stayed there for several months until they were finally released on bail until their trial date. Each time the Ansar were forced to pay bail, the sum was approximately $15,000. My brother’s bail, at this time, was equal to $118,259. These are Horror stories that make the blood freeze in a man's veins and we can only imagine what other atrocities are happening in the dungeons of Iran. It is horrible, Iran has no respect for human beings, it has nothing to do with the teachings of Ahlul-Bayt and can’t even be considered animalistic. No animal would do that to another animal. They are monsters. The evidence is available online. People can go and investigate the crimes and killings carried out by the so-called Islamic Republic of Iran from the first day they came to power until now. I do not have to prove anything. There are countless voices out there who have suffered under this regime. This is all public knowledge. The stories which are kept secret are much, much worse. They have said on their own TV channels that they are systematically producing lies. They themselves have made these claims. And they announced that anyone who is not happy with them should leave the country. But the question is: how? No one grants us asylum, and they do not even issue us passports. I had to leave my country without saying goodbye to my family. I left out of fear that someone would stop me or ban me from travelling. Absolutely. When my brother was imprisoned for the second time in Iran, he shared a cell with a man named Santiago Sánchez, a Spanish tourist. Santiago had been mistakenly arrested by Iranian intelligence during the Mahsa Amini protests and held in Evin Prison for a full year. He hadn’t even been able to inform anyone that he was imprisoned in Iran. In his own words, he had reached such despair that he no longer wanted to carry on living; that is, until he met my brother, whom he described as an angel who gave him hope. With my brother’s help by contacting our mother, Santiago was able to get word to the Spanish embassy about his situation, which paved the way for his release. Santiago never forgot my brother. He even went on to write a book detailing his 15 months behind bars in Iran -  titled “Cómo Sobreviví 15 Meses Entre Rejas”  ("How I Survived 15 Months Behind Bars"). In it, he spoke about my brother, describing him as an angel, the person who gave him hope and literally helped save his life during that dark time. Wow, Maybe we can highlight that Topic at a different point in time, but let us continue with what had actually happened to your brother. They did not want to wait for the trial to come up. My brother and one of the believers successfully crossed the border, where they were caught again, but this time by the Turkish officials. They spent a whole year in prison in Turkey, where they were treated badly too, but it was not comparable with the cruel torture that they had endured in Evin prison. The reason for their imprisonment was illegally crossing the border without having a passport or papers. After being held in a detention center in Turkey for a full year, my brother began working as a dishwasher in a small restaurant. Mohammadreza working in a restaurant Later, he spent several months as a construction labourer, helping to complete unfinished buildings. With living costs so high and wages so low, he was forced to sleep inside those very same half-built structures; he didn’t even have anywhere to bathe. He would send me videos showing the place he was staying and the sites where he worked. His sole hope was to gather enough money for the trip so he could make his way toward the Qaim and continue his Hijra. Every bit of pay he received would be split: some went toward his immediate necessities, and the remainder he carefully set aside as savings. Mohammadreza working in a construction He got in touch, through a friend, with someone familiar inside the Iranian embassy, thinking this would finally allow him to renew his expired passport. Since he had escaped from Iran without permission, that contact in the embassy extorted a huge amount of money from him, promising to handle everything smoothly and without issues. In the end, though, the man took the cash and vanished, leaving my brother stranded without a passport. The officials in Iran are still contacting my mother and asking about him, sending letters to the house to summon him to court. They even stopped my mother on the border to Turkey, saying that she wants to go to see her son. They interrogated her, before they let her go. When I speak to her on the phone, she is even scared to say my brother’s name or Aba Al Sadiq’s name, she speaks about them using nicknames that we agreed upon. That’s the extent of fear that my mother has when it comes to the Dawah inside Iran. My brother did not really feel safe in Turkey either. The Turkish government would deport refugees from all the neighbouring countries on regular basis, my brother was living in fear from the government of Iran which would very likely execute him this time if they would get a hold of him. So he tried to get out of Turkey by any means. Sibling of Zahra and Mohammadreza (Left), Zahra (Middle), Mohammadreza (Right) Mohammadreza suffered from rheumatoid arthritis, and every so often, his knee would swell up painfully; he had to have the fluid drained from i t. This photo is from 2017, b ack when I was a nursing student working at Loqman Hospital in Tehran. My brother was admitted to the men's internal medicine ward at the time.  The harsh conditions of his imprisonment, combined with two full years of internal exile in one of Iran's coldest cities, severely aggravated his already fragile health. The extreme cold, poor living conditions, and lack of proper medical care took a heavy toll on his rheumatoid arthritis and overall well-being. Before being exiled, he was detained for a month in one of the worst camps in Iran, located in the village of Mehraban in East Azerbaijan Province. He was eventually released after paying money. During his time in the camp, he was humiliated, and his hair and beard were completely shaved off. Mohammadreza living in exile We know that your brother disappeared around six months ago. How did that happen? Knowing about his difficult circumstances in Turkey, Santiago offered to help Mohammadreza if he could find any way to reach Greece. After some research and inquiries, my brother discovered a route to leave Turkey. The only thing he told me was that he was heading to Greece — but he didn’t explain how or by what means. The last time I spoke with him was on the 23rd of September, 2025. Last photo of Mohammadreza before setting off on his journey He promised he would contact me again, but I never heard from him. He went offline after that and has remained unreachable ever since. After about a week, a man contacted us, saying he had been a companion of Mohammadreza's on the journey. He claimed they had gotten separated, and that he had lost Mohammadreza in the Evros River, the last known spot where he was seen was in that very river, right along the Turkey-Greece border. Only God knows what fate befell him. We tried to hire lawyers in both Turkey and Greece to search for him, but they found no trace. A few weeks later, the Turkish lawyer called and said a body had been recovered from the river. They needed a family member to go there and provide a DNA sample because the body was unrecognizable. I had no choice but to break this news to my mother and ask her to travel to Turkey. Deep down, I clung to the hope that it wasn’t my brother’s body. I kept thinking of his smile, his innocent eyes full of kindness, and I couldn’t hold back my tears. Yet I had to stay strong in front of my mother and show her that we had to be resilient. I wanted to share this news with Father Aba Al-Sadiq and ask for his prayers. In the basilica of Aba al-Sadiq, there is a Qur’an placed on the table next to his chair. Without hesitation, I picked it up and asked God to speak to me through it. The verses that opened were about Prophet Moses asking God to send his brother Aaron with him, and God accepted. I understood it as a sign that God intended to return my brother to me. And praise be to God, thanks to the prayers of Father Aba Al-Sadiq, before my mother even gave the DNA sample, they determined that the body was not my brother’s. If it weren’t for Aba Al-Sadiq, I’m certain I wouldn’t have been able to stay strong. He taught me to always think well of God. He told me that my brother is a warrior and a soldier [of faith], and that God never forgets His friends. These days, all that's physically left of my brother are two simple things: his phone number, which I dial over and over, clinging to the faint chance that one day someone will pick up and give me news; and the hat he once gave to one of the Ansar in Turkey, a kind person who later brought it to me as a keepsake. I hold onto these remnants tightly because they are the last tangible pieces of him I have. During their time in the Turkish detention center, my brother shared a special moment with one of the Ansar: together, they sketched out a makeshift British ID card by hand. It was a small act of imagination and defiance, a symbol of their shared hope that someday they might make it to the UK and find their way to the Qaim. They clung to that dream amid the uncertainty and hardship. Sketched out British ID cards along with a piece of the shirt of Aba Al-Sadiq In the photo, what you're looking at is a fragment of the shirt from Yusef of Ale Mohammed (Joseph of the Family of Mohammed), which he sent to the believers in Turkey. They carefully divided it into small pieces, each one treasuring their share as a sacred reminder. Their deepest hope was to one day stand before him face-to-face, and when that day comes, every suffering, every trial of their long migration, would simply fade away in the joy of reunion. This is only a small glimpse into my brother’s story. He never burdened me with the full details of his hardships. Instead, he simply taught me that we have a true leader, a father, and a shepherd who would never forget even one of his flock or his children. And indeed, he has never forgotten any of his Ansar, not even for a single moment. That is why he is now making our stories known to the world. He has given us a voice—a voice I could never have used freely in my own country. We are deeply disturbed about the disappearance of your brother and wish that he will appear sooner rather than later. Is there anything else you want to add and say to the people? The people really need to understand that Iran is a criminal country with a demonic government that has nothing to do with Ahlul-Bayt, they are deceptive, cruel and full of hypocrisy in every sense. Our blessed call sup the belief of “Humanity first”, meaning that you have to be a human being in the first place before being a believer in any religion. Our people did no harm to anybody, but they were oppressed wherever they turned; and in the first place, they believe in the Will of the Prophet Mohammed, which shows clearly that Iran is out to hunt our people down for a belief that should actually be upheld by anyone that believes in Islam. The reality is far from that. All my brother wanted was to practice his religion and that seemed to be a worse crime than anything else for the inhumane Republic of Iran. I am very happy that I am with the Qaim and that I am safe. I am able to share my art in the service of this religion. But I am deeply sad about what happened to my brother and all the other Ansar, may they all be released one day from this prison that the Mullahs had built.  Thank you very much Zahra for sharing all of this with us. We hope that we hear from your brother soon and that your wish for the Iranian people comes true. Thank you. The news of Khamenei’s death was one of the best pieces of news I have ever heard. He is the reason my brother disappeared. He was a killer, an oppressor, godless; a wolf in sheep’s clothing who usurped the call of Imam Mahdi. He was the same person who, when he was being chosen as leader after Khomeini, said, “One really must weep tears of blood for an Islamic society in which even the possibility [of leadership] of someone like me is raised…” . The situation of the Ansar in Iran is not good at all. Their money has been stolen, and their lives are in extreme danger. Right now the country is under bombardment and I don't know what will happen to my family. I wish there were a way to save all of them from the hell that Iran has become.  There is no other way to save Iran. Iran has been reduced to ruins. A country that once claimed to be the center of the appearance of Imam Mahdi never truly understood him; instead, it opposed him and sought to kill him.

Every year, a familiar announcement echoes through the mosques: “Ramadan has begun.” Or so we are told. And each year, the month of Ramadan starts not in unity, but in division that begins long before the first iftar (breaking of fast). Endless disputes divide the Muslim Ummah (community) from the beginning, with no clear consensus on which day Ramadan truly begins, which day it ends, or even which night is Laylatul Qadr (the Night of Power), leaving most in confusion over moon sightings, calculations, and old traditions.  Amid this chaos, comes an awakening message. Imam Al-Mahdi sends a timely and thought-provoking gift to the Muslims. It is a message that confronts what generations of rulers and scholars desperately tried to bury and declares outright that any fasts, prayers, and worship are rejected by God. Through Aba al‑Sadiq revealing the Ahlul-Bayt's true story in the Museum of Mohammed and his Household, we start to grasp how much of the Prophet’s family’s story has been deliberately suppressed.  One of the latest videos, titled A Ramadan Gift from Imam Al-Mahdi to the Muslims , unveils an intense painting, that of the severed head of Imam Al-Hussein, the Prophet's beloved grandson. This iconic image of Muslim treachery shows Al-Hussein ibn Ali, the grandson of the Prophet, the child once kissed on the Prophet’s lap, the one about whom he said, “Al-Hussein is from me and I am from Al-Hussein,” raised high on a spear. And beneath that head stands Shimr, gripping the spear. The murderer of the Prophet’s beloved grandson, holding the Prophet's sacred blood as his conquered trophy. The image is a window into the exact moment Islam betrayed its own heart. Notably, the Qur’an records a single, simple request that was made of the Muslims. The Messenger of God is told to say that he asks no payment for conveying Islam except one thing: love for his near relatives. “Say: I do not ask you any reward for this except love for my near relatives.” (Qur’an, Chapter 42 (Al-Shura), Verse 23) The Prophet of Islam endured countless trials for the sake of this religion, yet when it comes to payment, his only “wage” is that his community loves his family. The men who killed Al-Hussein did not come from outside Islam. Adding to the tragedy, the atrocity was not the work of outsiders or enemies; it is the story of what Muslims did to the Prophet’s own household. They prayed, fasted, and then slaughtered the Prophet’s grandson, mutilated his body, and carried his head from city to city on a spear. The rulers that followed, rather than address and seek to rectify it, continued the oppression. They decided which events would be remembered and which would remain in the dark. They funded scholars who would argue endlessly about minor issues, while keeping the blood of the Prophet’s family quietly buried. So scholars argued over graves while Yazid's shadow loomed, unchallenged and largely untouched. The scholars write volumes on whether a statue is permissible, yet have only cautious words to say about Yazid and those with him, as though the dignity of tyrants deserves more protection than the dignity of the Prophet’s grandchildren. This is probably why the newly unveiled portrait of Imam Al-Hussein is unsettling to many, because it shatters the facade. In it, everything Muslims don’t want to face is present: the Prophet’s grandson, slaughtered and raised on a spear while his Muslim killer stands in pride beneath it, and the Muslims were silent, just as they are today. The portrait does not allow anyone to hide behind phrases like “historical tragedy” or “unfortunate events.” It forces the Muslims to witness their history.  The non-working scholars fear this, that ordinary Muslims might start to realise the injustice done to Ahlul-Bayt and start questioning the legitimacy of those who ordered, enabled, or defended that injustice. So they instead emphasise technical discussions: “Is it allowed to build domes over graves?” “Are images permissible?” “Is visiting such places religiously valid?”  All the while, the Qur’an remind us: the only reward he asked you for was love of his near relatives. Aba Al‑Sadiq’s unveilings of the Prophet and his Family in the Hall of Mysteries is not about worshipping any “idols,” it is about reclaiming the right of the Ahlul-Bayt to be seen, remembered, and honoured after centuries of deliberately erasing their name from history. It is testifying that no caution about images can outweigh the Qur’anic command to love and defend the Prophet’s Family.​ It refuses to let the crimes of Karbala and the persecution of Ahlul-Bayt by the caliphs of Islam remain hidden. Those who attack such efforts in the name of “protecting Islam” should ask themselves which Islam they are protecting, the Islam of the Qur’an that commands love for the Prophet’s relatives, or the Islam of rulers and non-working scholars that deliberately hide the truth?  The statues, paintings, and a whole space dedicated to Mohammed and his Family, force the Muslims to walk through their own history, to see the crimes of their rulers, judges, and soldiers who all claimed Islam while at the same time they turned against Ahlul-Bayt. While people argue about images, he is restoring the image of Islam itself, not the Islam of scholars’ rulings, but the Islam that stands with Al-Hussein on the sands of Karbala. It is significant and relevant to every Muslim today because the spear‑hand that severed Al-Hussein’s head is not just an image of past violence, it is the beginning of a spiritual curse that spread from then until today. As we see in narration below, God does not bless a worship that is detached from loyalty to the Prophet’s Family.  Imam Al-Jawad was asked: “May I be your ransom, what do you say about fasting? It was said that they are not given success to fasting.” So he said: “Indeed the prayer of the angel against them was answered.” So I said: “And how is that, may I be your ransom?” He said: “The people when they killed Al-Hussein God the Exalted commanded an angel to call: ‘O oppressive nation that has killed the descendants of its Messenger, may God not give you success neither to fasting nor to breaking fast.’ ” (Al-Kafi, Al-Shaikh Al-Kulayni, Vol. 4, p. 169.) According to this narration, the community that murdered the Prophet’s grandson are told that blessing has been withdrawn. The community that betrayed Ahlul-Bayt is not blessed in its worship, even if it fills its mosques and markets for Ramadan.  The Qur’anic command to love the Prophet’s family is not a minor teaching, it is a divine trust. To fast while turning away from the suffering of the Prophet’s Family and to dismiss their oppression with slogans like “history is complicated,” such a fast may be recorded on the calendar, but in the sight of God it is stripped of light, because it is built on a refusal to acknowledge injustice against those whom He commanded us to honour.  The museum of Mohammed and his Family represents the ultimate tragedy of Islam, that God appointed men to guide and purify the Muslim community, but the Muslims repeatedly turned against them. Imam Al-Hussein, the Prophet’s grandson, was killed in Karbala by men who claimed Islam, and his head was raised on a spear while they boasted of their “success” over the “House of the Prophet.” The Prophet’s Family was murdered, imprisoned and oppressed by rulers who also called themselves “Muslim.” The only “reward” the Prophet asked for, love for his family, was turned into blood. And so in this unveiling by Aba Al-Sadiq and through this gift of Imam Al-Mahdi, a mirror is held up to the true version of history and we face a choice….to choose between Al-Hussein and Shimr. Either we repair our loyalty to the Prophet’s Family, or our worship will stay empty, and any fasting and Eid will have lost their “success.”  From the first words of the Qur’an we recite, Bismillah Al-Rahman Al-Rahim , we call on a God of mercy, compassion, and justice. Yet everything the museum exposes, shows how far the Muslims have strayed from mercy and compassion toward the Prophet’s own household.  The true renewal that many Muslim seek during the month of Ramadhan will come only when Muslims dare to look within, and through this type of work: a museum that dares to remember, a video that forces Muslims to see the spear in their own hands, and a people who finally choose, not in slogans, but in hearts, to stand with Al-Hussein, not Shimr, and finally pay the only reward that Prophet Mohammed ever asked for: genuine love and loyalty to his Family.

We have received another shocking report about the religious persecution of Iranian members of The Ahmadi Religion of Peace and Light.  Marzieh Gorbanpur was a housewife whose life was drastically changed after her own family members found out about her and her son’s conversion and began threatening to report them to the police or even kill them. The intense harassment of her family forced her to escape from Iran to Turkey, where she became one of the 104 AROPL Members unlawfully detained after trying to legally cross the Turkish-Bulgarian border. Today, the plight of sister Marzieh has not ended, as she finds herself unable to leave Turkey , where our members are also facing religious persecution. Sister Marzieh (left) along with sister Zahra (left), another Iranian persecuted member of AROPL currently in Turkey “ My name is Marzieh Gorbanpur Gobadlu, born in 1972 in the city of Tabriz, Iran. My mother’s name is Almnaz and my father’s name is Eltefat. I have been a housewife, and my residence was in Tehran. I embraced the Ahmadi Religion of Peace and Light and I am a believer. I have been subjected to harassment and persecution by both the government and my family because of my faith in the Ahmadi Religion of Peace and Light. In Iran, there is no freedom of belief, and in the Islamic Republic, anyone who changes their religion is considered an apostate. Public expression of this belief may result in imprisonment and, in some cases, execution. Therefore, I could not freely practice my faith, as I was persecuted by the Iranian government. Later, following reports submitted by my family and my ex-husband to the security police, I was monitored by the security forces. Moreover, wearing the hijab is mandatory in the Islamic Republic of Iran, and I oppose compulsory hijab. My family also opposed my belief. My husband threatened that if I continued on this path, he would report me to the police and security authorities, have me arrested, and even threatened to kill me. Within my family, I was accused of immorality, and they intended to falsely charge me with unethical behavior. They repeatedly claimed that the family’s honor and my son’s life were at risk. The pressure, harassment, and threats became so intense that I could no longer live freely among them or even breathe; the situation was terrifying for me. Ultimately, I decided to flee Iran to preserve my faith. At the airport, my husband demanded me to return and threatened me saying that if I did not, he would prevent me from leaving the country. By God’s grace, I was able to depart on a holiday (Thursday and Friday), and he could not prevent me from leaving, so I successfully exited the country.   Sister Marzieh’s son, Reza, who is also a victim of religious persecution in Iran Within my family, only my son Reza shared this belief with me, and he too was subjected to persecution by the Iranian government because he embraced the Ahmadi Religion of Peace and Light at the same time as I did. When he attempted to leave Iran, he was arrested by the highway police and imprisoned. He is now released on bail but remains under government supervision, awaiting a court ruling that could impose the death penalty. They have even attempted to execute him extrajudicially. On 03/12/2022, I entered Turkey and settled there alongside several members of my religion who had gathered from different countries. We lived together, though in secrecy and under very difficult conditions, as Turkey did not welcome us. I was still being persecuted by Iran, and my family made great efforts to have me returned. They told me that Reza was in prison and that I had to return to provide the house deed as collateral; otherwise, he would be executed. Considering that I myself was also at risk of execution, returning was impossible, and this situation caused me severe psychological pressure, as both my son and I were in danger. Life in Turkey under these conditions was unbearable for us, and we wanted a place where we could live freely, be safe, and freely practice our religion. Therefore, together with my fellow believers and brothers, whom I lived with, we decided to leave Turkey. We were 104 people. We intended to cross from the Turkish border into Bulgaria because Bulgaria, and even the European Union, welcomed us, recognized our religion and beliefs, and we were under international protection. For this reason, we headed toward the Bulgaria-Turkey border, carrying with us the necessary documents and papers. At the border, we told the Turkish officers that our lives were in danger and that we did not want to remain in this country, but they paid no attention and did not allow us to pass. They then began firing warning shots, while we peacefully insisted on crossing the border, as the Bulgarian government had coordinated with us and was waiting. The border officers interlocked their hands and tried to push us back. I shielded several children to protect them from harm, but I myself was injured under the officers’ feet. One officer pressed his elbow against my throat, choking me. They struck me with batons, pushed me, and when I held onto the fence to keep my balance, they hit my hand with a baton as well. They then threw me to the ground, dragged me, and pushed me into a bus. All my personal belongings, including my phone, handbag, and suitcase, were taken from me. On the bus, they intimidated us with shouting and threats, and anyone who spoke was severely beaten. Then they transferred me to a place for interrogation. There, they even removed my clothes and took my personal belongings, including my earrings. Later that same day, on 24/05/2023, they moved me to a tent-like place that was very cold and filthy, with no facilities for sleeping. There was only a bench where other detainees slept, and I was forced to sleep on the cold ground. There were no sanitary facilities, hot water, showers, or proper toilets. For three days, we were given only low-quality cake and juice. After that, I was transferred to the Edirne camp. Conditions in the Edirne camp were also very poor. I had no possibility to change clothes, and no sanitary or medical services were provided. The poor-quality food caused serious damage to my stomach, and to this day I suffer from severe digestive problems, including loss of appetite and stomach bleeding. Due to the unhygienic conditions, my body developed severe itching and even bleeding. I was not allowed to access fresh air and was constantly confined to a room. During this period, I was under intense pressure to sign papers that would facilitate my deportation to Iran. During the few months in this camp, I developed severe depression. After that, almost four months later, I was transferred to Gaziantep. Conditions there were even worse than in Edirne; there were no sanitary, food, medical, or security facilities, and communication with family was completely cut off. Throughout this time, our lawyers in Turkey, Europe, and the United States worked tirelessly to prevent our deportation, as the Turkish government intended to send us back to our home countries. Eventually, our lawyers succeeded in obtaining a court order for our release, and I was freed on 06/10/2023, almost five months later, and transferred to Istanbul. However, life continued in fear and secrecy. After that, I went to Edirne with my fellow believers, but the Turkish police identified us and exiled us to different cities. I, a housewife without the ability to work, was exiled alone to the city of Kütahya. There, I am wandering without a home or shelter. I went to the immigration office and explained my difficult situation, but my request to be transferred to Sparta was denied. They required having an immediate family member or providing a valid medical certificate, but even though my illness was confirmed by the hospital, my request was rejected. As a result, I was forced to continue living alone. I have developed fear, eye pain, nightmares, hallucinations, and severe depression. I have been living alone in Kütahya for about two years. I suffer from cataracts, but I am not allowed to travel for treatment. Every month I must go to the immigration office and register my presence, despite having committed no crime. In general, there is no security for me in Turkey. I live in very difficult financial conditions and need treatment and surgery, but I cannot access medical services or even move freely. At any moment, I may be arrested, sent to a camp, or face other dangers.   Sister Marzieh along with the Ansar in Sparta, Turkey A few days ago, when I went to visit my friends’ house in Sparta, the immigration police suddenly entered and arrested almost everyone present without any crime. They were taken to the immigration office, and we were nearly sent back to a camp, but ultimately we were released. However, the danger continues to threaten us constantly. ” Denying the Human Right to Freedom of Belief in Iran, Turkey and all across the Middle East means that the lives of innocent people who have committed no crime can be systematically destroyed by the state, which faces little to no accountability for these actions. The Divine Just State Magazine will continue to highlight the persecution of the members of the Ahmadi Religion of Peace and Light  and support the Human Right of Freedom of Religion and Belief for all the people regardless of their faith.

In a world where religion is often perceived as a space of judgment, rejection or condition, a voice rises: that of Aba Al-Sadiq. His mission? To call people to God, without condemning anyone, regardless of their background. He reminds us that he has not come to judge the people. Rather, as a Messenger and Imam, to open the doors and extend love, grace, and the religion of Allah to all human beings. While the world fractures, categorizes, and divides—based on culture, religion, identity, and orientation—he chooses a different path. He calls for a return to the essential: our shared humanity. To look with the heart rather than with fear. To unite where others denigrate, divide, and persecute. Far from the condemnations and barriers imposed by certain religious institutions, his message puts back at the center the sacred value of each being and each soul, not that of a few. United under the same banner: that of God. It invites us to move beyond labels, identities, and apparent differences to recognize a deeper truth: every being is in search of meaning, truth, and God. From this perspective, people from the LGBTQ+ community are neither marginalized nor merely tolerated, but fully welcomed, respected, and recognized as an integral part of this universal calling. As ambassadors within the religion for the LGBTQ+ community, Myriam and Anaïs bear witness to this — each in their own way, with their own story and their own path to God. Personal Journey of the Two Ambassadors Who are you today, beyond the labels? Myriam: I am a woman, a mother, and a wife. Today, I feel aligned, in harmony with the image I project and the one I carry within. Anaïs: I am a fulfilled woman, in harmony with my principles and values. Today, I feel at peace in my roles as wife, mother, and woman. What life experiences have shaped you the most? Myriam: Becoming a mother, without hesitation. Educating, understanding, and supporting a child's growth requires constant self-reflection. It forces introspection, personal growth, and becoming a better version of oneself. Anaïs: My meeting with my husband was pivotal, like a door opening onto a deeper calling. The birth of my son and, above all, my encounter with God profoundly transformed my outlook on life and my understanding of myself. Where did you truly feel you belonged before? Myriam: In rugby, it's an environment where everyone has their place, regardless of their origin, physique, or gender. There's a real sense of acceptance and teamwork that has profoundly impacted me. Anaïs: Nowhere, really. For a long time, I felt that something was expected of me, that I constantly had to give or respond to implicit expectations. Paradoxically, it was in the professional sphere that I felt most at ease, because everything is clear there: it's about performance, without unspoken assumptions, without ambiguity. Spiritual Path How did your encounter with faith come about? Myriam: After a lifetime of searching for God through creation, and having come to the conclusion that even what I knew of Islam had been altered, I made a sincere request: to receive a clear sign. It was at that moment that I came across a video that answered my questions precisely, particularly regarding Ramadan and the issue of the alteration of the Qur’an. Anaïs: It happened through my husband. Then, by discovering The Goal of the Wise I found answers to questions that had remained unanswered. Everything fell into place coherently: a logical whole, a continuity, and a profoundly universal vision. What deeply touched or challenged you? Myriam: Experiencing this discovery as a family was a very powerful experience. The Sermon of Clarification marked a turning point, and seeing the face of Abdullah Hashem again, who had already made a significant impact on my journey, reinforced this feeling of certainty. Anaïs: This message has the ability to speak to everyone, through logic as much as through its universality. It is not addressed to a particular group, but to humanity in its most essential form. How has this spirituality changed your perspective on yourself and others? Myriam: This path has given me a profoundly universal vision: an openness, a love, and a peace that don't put human beings in boxes. It has taught me to look beyond labels and to recognize the value of each individual. Anaïs: This marked for me the end of an inner wandering, but also the end of a feeling of rejection towards God. I found a form of peace and reconnection there. Engagement and Inclusion What inspired you to get involved? Myriam: It's been a lifelong struggle. I've always been welcomed, supported, and never rejected by this community. From a very young age, this gave me the strength to link it to my own fight against injustice, certain systems, and social pressures. If today I'm at peace with my identity, my sexuality, and a sometimes androgynous image, it's because I've experienced, discovered, and above all, defended the freedom to exist through openness, diversity, and a lack of judgment that goes beyond the purely physical. I've always known that before being a body, I am a soul, a free spirit evolving in a material world. It is this deep conviction that has allowed me to transform my questions into strength and to fully embrace who I am. Today, it is an honor for me to be able, in turn, to call for this freedom to exist, especially for the youngest, who often live in constant struggle. Anaïs: To provide answers to a community often rejected by religions, and to restore to it a place, dignity, and legitimacy in the spiritual journey. How do you connect faith and openness? Myriam: The Seventh Covenant puts love and diversity back at the center, with a form of sincere neutrality, under God's recognition, without violence or rejection. It is a vision that brings peace and unites, rather than divides. Anaïs: Through a universal love, devoid of labels, which does not condition the value of a person on their identity but on their essence. How has this approach changed things for you personally? Myriam: By pledging allegiance, I freed myself from many limiting beliefs. I was finally able to be myself, without hiding, to fully accept myself, with the profound feeling of having found my place and being surrounded by what I consider my true family: the family of souls. Anaïs: The discovery of God in His oneness, and a deeper understanding of the link between the divine and every human being. In your opinion, what valuable contributions do LGBTQ+ journeys make to spirituality? Myriam: They remind us that God is for everyone, without exception, with no other interest than to guide and save souls. These journeys highlight an essential reality: spirituality cannot be limited by human categories. Anaïs: They also testify that, regardless of sex, sexuality, or origins, God makes no distinction between souls. His love and help are granted to everyone, without distinction, with the same mercy and justice. Message to the Searchers What message would you like to convey to someone who doubts they belong? Myriam: I would encourage him to read, search for, and understand this call for himself. To ask himself a simple question: why couldn't God call him too, despite the rejection he may have experienced elsewhere? It is an invitation to discover a universal message that gathers lost truths and opens the way to divine justice founded on love, acceptance, and protection. Anaïs: For my part, I would simply say: move forward with certainty and logic. By discovering this path and the person who leads it, the answers will come naturally. Conclusion The paths of Myriam and Anaïs speak for themselves: two seekers of truth, driven by a quest for meaning. Two stories that come together in service to all — and an invitation. The faith of believing. That faith can be a space where we arrive as we are — with our history, our doubts, our identity — and where we become more whole, more free, more connected to God and to others. This is the heart of Aba Al-Sadiq's message: not a religion that sorts, condemns or excludes, but a universal call that recognizes in every being a soul worthy of being guided, loved and welcomed. And you, whatever your story — this call is for you too. If you believe that it is God who appoints the Leader on Earth, no matter who you are, no matter where you come from, I say to all of you that His doors are opened wide.

Imam Ahmed Al-Hassan Imam Ahmed Al-Hassan, born as Ahmed Ismail, is the First of the Twelve Mahdis and the promised Yamani. He publicly emerged in 1999 in Basra, Iraq, as the Messenger and successor of Imam Mahdi. Before his divine appointment, he was an ordinary man living a normal life—he studied engineering at university and was married with children. Imam Ahmed Al-Hassan at the University in Iraq, where he studied to become an engineer Meeting with Imam Mahdi Many years before his public call began, Imam Ahmad Al-Hassan had a series of dreams in which he met Imam Mahdi standing at the Mausoleum of Sayyed Mohammed, the brother of Imam Al-Askari. In these dreams, Imam Mahdi told him to meet him in the physical world. Two days after the first of these dreams, Imam Ahmad Al-Hassan went on a pilgrimage to several mausoleums of the Imams. Eventually, he met Imam Mahdi physically for the first time at the Mausoleum of Imam Al-Hadi and Imam Al-Askari.  The Shrine of Imam Al-Hadi and Imam Al-Askari, where Imam Ahmed Al-Hassan met Imam Mahdi for the first time During these initial meetings, Imam Mahdi also informed Ahmed Al-Hassan of who he truly was, that he was the First of Twelve Mahdis mentioned in the will of the Prophet Mohammed and the prophesied Yamani. "Then there will be twelve Mahdis after him, so if death comes to him, let him hand it over to his son, the first of the close ones, he has three names, one like mine and my Father’s and it is Abdullah, Ahmad, and the third name is Al-Mahdi, and he is the first of the believers.” (Ghaybat Al-Tusi, Vol. 1, pp. 174-175; Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 53, p. 148) Before this revelation, Imam Ahmed Al-Hassan never thought that his profession would have anything to do with religion, and he had not heard that there were Twelve Mahdis, believing there to be only the character of Imam Mahdi himself.  After this meeting, he had other meetings where Imam Mahdi clarified many things to him, teaching him godly morals and manners, and imparting crucial knowledge to him. In December 1999, Imam Ahmed Al-Hassan had more visions where he saw Imam Mahdi again. He directed him to travel to various holy sites before meeting Imam Mahdi at night in the Mausoleum of Imam Al-Hussein in Karbala and again the next morning in the shrine of Imam Mahdi. In these meetings, Imam Mahdi instructed him to begin his public call within the Hawza of Najaf to present the truth to the religious establishment. After these meetings, Imam Ahmed Al-Hassan travelled to Najaf to the Hawza, where he set out to inform the organisation of what he had come to know from Imam Mahdi.  His Message  The main message that Ahmed Al-Hassan was tasked with bringing forward was the supremacy of God: this forgotten core foundation of religion that only God has the right to appoint a leader, as is stated in the Qur’an, where God says, “Indeed, I am appointing a caliph on the earth.” (Qur’an 2:30) Up until 2007, Ahmad Al-Hassan continued to repeat this message. He called people back to the belief that authority and leadership must come from God, and that the purpose of religion is that people are not permitted to choose their own leader and that anyone who does so is betraying Mohammed and the Family of Mohammed. Corruption in the Hawza Imam Mahdi woke him up to the corruption in the Hawza (the Shia Institution in Iraq),   which was an awakening that he described as a “very painful” process and a reality that he only fully grasped after being enlightened by Imam Mahdi. He used the metap hor of "the corruption of salt," explaining that while the Hawza, as the source of education for Shia Islam, was intended to be the "salt" that preserves and fixes a corrupted world, if the salt itself goes bad, there is nothing left to fix corruption. From 1999, when he was sent forward, Imam Ahmed Al-Hassan attempted to reform these corruptions within the religious institution. Democracy The most severe corruption was the Hawza's abandonment of that core foundation of religion- the Supremacy of God. He accused the scholars of trading the divine right of appointment for American-style democracy and elections, which he labeled as the "Saqifa” of the non-working scholars - a modern repeat of the betrayal of Imam Ali. Democratic elections in Iraq had become the norm, sanctioned by the Islamic State of Iran. Ali Al‑Sistani issued religious fatwas urging Iraqis to participate actively in elections, framing participation as both a civic and moral responsibility.  In the Hawza, the scholars all became pro-democracy replacing the Imams and the vicegerents of God with other people, meaning there was no difference between the Shia in Iraq and Iran and the rest of the world. Imam Ahmed Al-Hassan warned against the dangers of democratic elections and called the people back to the divinely appointed leader.  Non-Working Scholars  He labeled the corrupt clerics from the Hawza as "non-working scholars," describing them as “treacherous,” “silent idols”, and that they do not want the appearance and rise of the Mahdi, as that would mean the end of their status as Marjas. He warned the people that the religious establishment would be the primary enemy of the Mahdi upon his rise, referring to narrations from Mohammed and the Family of Mohammed stating that the scholars of the End Times are the "most evil religious scholars under the shadow of the sky." In addition to this, he criticized Wilayat Al-Faqih  (Rule of the Jurisprudent), which gives scholars religious and political leadership in the absence of Imam Mahdi, arguing that scholars had falsely claimed the same authority as Prophets and Messengers in order to centralize power and money. He also declared that the system of Taqleed, which requires laypeople to blindly follow a scholar, is a false innovation used to strip away the authority of the Imam and make the scholars themselves into "idols" or "gods."  Financial Hypocrisy During his time in the Hawza, he observed a stark contrast between the luxury and extravagance enjoyed by high-ranking scholars and the misery, hunger, and sickness of the general society. He noted that while the scholars preached patience and asceticism to the poor, they themselves lived lavishly. He taught that the Khums (religious tax) was being stolen by scholars under the guise of religion, when it rightfully belongs only to Imam Mahdi or his divinely appointed successor. Experience Imam Ahmed Al-Hassan spent three years from 1999, when he was first sent forward, attempting to reform the Hawza. While some students agreed with his statements about financial corruption, no true reform occurred. A few financial policies of certain scholars were adjusted, but changes were minimal, and luxury and extravagance continued among many scholars and those connected to them, while the majority of society remained in poverty. Although some Hawza students supported him, many did not, leading to heated arguments and the severing of ties by numerous students. In 2003, groups of students from the Hawza began pledging allegiance to him after witnessing dreams and visions confirming that he was indeed a Messenger from Imam Mahdi. They began pledging allegiance to him and promising to ransom themselves and their money and children to him; however, after the forces of Saddam Hussein began to pursue Imam Ahmed Al-Hassan, many went back on their pledges. Backlash  After many supporters left, he returned home with only a few Hawza students and some believers with him. In 2004, a group of believers returned and renewed their pledge, and the call began again.  In November 2004 Imam Mahdi commanded him to address the people of the earth and announce a revolution against the oppressors, to act quickly and plan the necessary steps, to call people to support the truth and establish justice, to raise the declaration “There is no God but Allah” During this time the call entered an intensive phase of global outreach and public confrontation with both the political and religious establishments as Imam Ahmed Al-Hassan took many key steps to progress the truth. He officially identified the political elections taking place in Baghdad during the American occupation is the “Minor Shura” (consultation) and that this event was actually the fulfillment of a prophecy by the Prophet Mohammed who warned that: “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. 130) He argued that by adopting a democratic system where the people chose their own leader, the nation was once again rejecting the Supremacy of God. During this period, Imam Ahmed Al-Hassan intensified his critique of the religious establishment, specifically identifying Ali Sistani as the "Dajjal of Sijistan" mentioned in end-time narrations. He accused Sistani of aiding the "Greater Dajjal" - The American political system, by issuing fatwas that made it a religious obligation for the Shia to participate in the democratic elections and support man-made laws and leaders who were chosen by the people, not by God.  He started breaking the Idols that the scholars had become, highlighting their hypocrisy and pointing out the way they were usurping the rights of the Family of Mohammed, He warned the Iraqi people that they would face a “loss in this world and the hereafter” for following the non-working scholars and predicted that the democratic experiment would lead to a period of darkness and chaos.  He also wrote letters to a number of world leaders informing them of the appearance of Imam Mahdi. One of these letters was sent to Ali Khamenei, in which he identified himself as a Messenger from Imam Mahdi and requested an audience with him to call on him to hand over the leadership of the Islamic Republic of Iran to Imam Mahdi. Another letter was sent to the former President of the United States, George Bush, warning him about the consequences of his actions in Iraq. He also addressed the people of Iraq, calling on them for support. As his message spread and began to be seen as a threat to the authorities, a campaign was launched against him and his call. This revolutionary period caused many believers to fall away due to fear of the tyrants. In 2007, the tension between Imam Ahmed Al-Hassan and the religious authorities reached a breaking point. Scholars began issuing fatwas against him and his followers, declaring them heretical and accusing him of being a “dajjal” or a “magician”, even declaring his blood “halal.” The religious authorities also pressured Iraqi security forces to act against his followers. Homes were raided, believers were arrested, and some were killed despite having committed no crime. Shia militias and followers of the religious establishment began searching for Imam Ahmed Al-Hassan with the intention of killing him because of his criticism of the religious scholars and institutions. Imam Ahmed Al-Hassan had previously warned that such events would occur. In his Sermon of Hajj, he also warned that “a new Karbala” will take place. After attempts were made to kill him and his followers, Imam Ahmed Al-Hassan disappeared from public view. The Fitna of the Calf  Imam Ahmed Al-Hassan predicted in his book “The Calf” that a trial would occur, known as the “Fitna of the Calf”; he warned his followers that infiltration and corruption would take place from hypocrites inside the call in a direct parallel to the story of Moses. When Moses was absent from his people, they were led astray and began to worship the Golden Calf, turning to an idol in his absence. This event is described in the Qur'an and serves as a comparison to how deviation occurred within the movement when its leader is momentarily absent. This prediction came true after Imam Ahmed Al-Hassan disappeared from the public eye, and the call was infiltrated by Iraqi and Iranian special forces who recruited some of the believers. An impersonator was then used to imitate the voice of the Imam and record a false sermon known as the “Sermon of Muharram.” These infiltrators created a Facebook page and established a special office in Najaf, claiming that it was the only official representative and the sole gateway to Imam Ahmad Al-Hassan. Since 2007, Imam Ahmad Al-Hassan had not been photographed or seen publicly. As a result, the voice used in these recordings was widely believed by followers to be his. The office then began redirecting the movement without the input of Imam Ahmad Al-Hassan, shaping its direction according to their own interpretations and the influence of leaders within the government of Iraq. This shift moved the movement away from the original message of Imam Ahmad Al-Hassan—calling people toward the supremacy of God, true monotheism, and the principles of justice and equity. The last known picture of Imam Ahmed Al-Hassan Imam Ahmed Al-Hassan was sent forward to humanity at a time when the true message of religion had become corrupted, when the rights of Mohammed and the Family of Mohammed had been usurped by corrupt religious scholars and tyrannical rulers.  His message shook the very foundations of modern-day religion. Despite the intense backlash and persecution he faced from authorities, his story marks the long-awaited re-emergence of a forgotten core principle of religion: that supremacy and allegiance belong to God alone, and that true guidance comes only through divine appointment—not through human choice.