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UPDATE 27.02.2025 - Today, February 27, 2025, we received news that Yahya Marfouk and Huzaifa Azuz were presented before the public prosecutor at the Tribunal of First Instance in Khouribga, Morocco. They are being formally charged under Article 220 of the Moroccan Penal Code , which criminalizes “Undermining the faith of Muslims through employing incitement or threats.” The two young men remain in custody as we await the prosecutor’s decision on whether they will face trial. This development marks yet another escalation in Morocco’s crackdown on religious minorities, particularly against members of the Ahmadi Religion of Peace and Light, who are being targeted for their peaceful expression of faith. We continue to call for the immediate and unconditional release of Yahya Marfouk and Huzaifa Azuz and urge the Moroccan authorities to respect freedom of belief and religious expression, in accordance with international human rights standards. Khouribga, Morocco - Today, the Ahmadi Religion of Peace and Light is deeply concerned to report the arrest of two of our young members, Yahya Marfouk, 24, and Huzaifa Azuz (also known as Rack Dayne), 19, in the city of Khouribga, Morocco. Both were detained this afternoon by Moroccan security forces during a violent raid at the home of Yahya’s parents. This afternoon, several police vans arrived at the residence, blocking the street and surrounding the house. Security personnel stormed the home, conducted a search, and forcibly arrested Yahya and Huzaifa. The arrest occurred following a peaceful missionary activity the night before, when the two young men displayed posters of the faith and our banner that reads, “Allegiance is to God.” Video of the arrest of Yahya Marfouk and Huzaifa Azuz Yahya and Huzaifa had fled to Khouribga after enduring significant persecution in the city of Tetouan. Huzaifa’s father had repeatedly threatened him for practicing the Ahmadi Religion of Peace and Light, even going so far as to report him to the authorities. This led to a series of cruel events, including forced institutionalization in a mental asylum—twice. Seeking safety, Huzaifa sought refuge with Yahya’s family. Authorities had reportedly summoned him to appear before them on Monday, but today, it seems they have both become victims of a broader campaign to suppress their right to religious freedom. While the exact charges against them remain unclear, the Ahmadi Religion of Peace and Light is deeply alarmed by the growing persecution against our members in Muslim-majority countries. These young men, like so many others, are simply trying to live in peace and follow their deeply held beliefs. Instead, they are being targeted with arbitrary arrests and violence for manifesting their faith—an inherent human right protected by the Universal Declaration of Human Rights. The Ahmadi Religion of Peace and Light demands that the Moroccan authorities release Yahya Marfouk and Huzaifa Azuz immediately and to cease all actions aimed at suppressing the fundamental right of our members to practice their faith freely. We urge the international community to join us in standing up for religious freedom and human dignity.

On Saturday, February 25, 2025, the Ansar from all over Germany converged in the heart of Frankfurt am Main with one shared mission: to spread a message of humanity, unity, and love. Despite the bitter cold, numerous brothers and sisters gathered, driven by a singular purpose—to remind humanity that we all come from the same source and will ultimately return to it. The streets of Frankfurt that day were alive with vibrant flowers, bright balloons, and thought-provoking flyers handed out to passersby. In a time when hatred and division are finding greater footholds in society, the Ansar made a bold statement—one of peace, brotherhood, and the true essence of humanity. With kind conversations, warm words, and loving gestures, they approached the people of Frankfurt not to build walls, but to build bridges. Many paused to take in the message. Some listened with interest and asked questions; others were visibly moved by the peaceful, almost sacred, atmosphere that the rally radiated. It was a day marked by moments of warmth and hope—encounters where hearts opened and connections blossomed. Such an atmosphere was no coincidence. It mirrored the promise of Matthew 18:20: "For where two or three are gathered in my name, I am there among them.” (Bible, Book of Matthew, Chapter 18, Verse 20) This gathering was not just a call to reflect, but a poignant reminder of a simple truth too often forgotten: the differences that divide us - be it origin, religion, or personality - pale in comparison to the bonds that unite us as human beings. The love we are capable of feeling for one another is stronger than any division, and the peace we can create together transcends any conflict. On that day, the Ansar did not just carry a message; they also brought a profound spiritual connection - the call of Abdullah Hashem Aba Al-Sadiq. His call for unity and truth reverberated through the streets of Frankfurt, carried by the voices of those who had embraced his path with unwavering conviction. One such voice was Silke, who had only recently discovered the Mahdi’s call. The voice of truth had resonated deeply within her heart. She attended the rally and shared her experience: "I was amazed at how lovingly the Ansar distributed flowers and flyers in the name of humanity. Amid the colorful buzz in the city center, beautiful conversations blossomed. Later, we were warmly welcomed at Brother Hessam’s home for a shared meal. This community is a great blessing. May it grow worldwide and help realize the dream of creating a better world. Thank you, Aba Al-Sadiq. Loyalty belongs to God.” By the end of this extraordinary day, Frankfurt was suffused with a palpable sense of peace - a peace that was not just in the air but rooted deeply in the hearts of those who had experienced it. May this spark carry on. May it grow in souls and ignite new lights in others. And may God bless all people—for we are one.

The Nordic people have long held a deep connection to mythology and legend, reflecting an inherent belief in a higher power. Even the days of the week in the modern calendar bear traces of this heritage—Thursday from Thor, Friday from Frei, and Wednesday from Odin. Many say truth is often stranger than fiction, and as we now understand from the teachings of Aba Al-Sadiq, Odin, the ruler of Asgard, was in fact a prophet of God. His mission was to impart divine wisdom, strength, and guidance on managing wealth while resisting material corruption. The wisdom of Odin is captured in ancient Norse verse: “A traveler cannot bring A better burden on the road Than plenty of wisdom. It will prove better than money In an unfamiliar place— Wisdom is the comfort of the poor.” One of the most revered collections of Norse teachings, the Poetic Edda , tells of great men who stood by Odin in his quest to establish a kingdom of heaven on Earth: “Men brave and generous live the best lives, Seldom will they sorrow; Then there are fools, afraid of everything, Who grumble instead of giving.” The final battle between good and evil, known as Ragnarök , is deeply embedded in Norse mythology. Today, this concept finds an uncanny parallel in the return of the prophets and messengers, a theme central to Aba Al-Sadiq’s teachings in The Goal of the Wise . Even the family of Prophet Mohammed foretold a time when those expected to uphold the faith—the so-called scholars of Islam and their followers—would abandon true religion, while those once seen as outsiders, including the worshipers of the sun and moon, would embrace the faith. To explore this profound transformation, we spoke with Love, a believer from Sweden, about his own awakening to the call of Aba Al-Sadiq. A Journey from Atheism to Faith What is your cultural and religious background? I grew up in a very multicultural environment, so I never really aligned myself with any specific culture. Like most Swedes, I was raised in an atheist society. However, even though I identified as an atheist, I always had a sense that a higher power existed. Looking back, I now realize I was actually agnostic, unknowingly searching for something more. I felt an emptiness that nothing in the world could fill. No matter what I tried—whether playing endless hours of video games, taking drugs, or indulging in distractions—I remained unfulfilled. Eventually, I began thinking more about God and how I could come closer to Him. My search led me to Shia Islam, which I practiced for a little more than six months. Love was drawn to the concept of a divine intermediary—someone who, though humble, possessed wisdom and guidance, helping believers live righteously and draw closer to God. But something didn’t feel right. During Ashura , the commemoration of Imam Hussain’s death at the Battle of Karbala, I attended a mourning ceremony in a mosque. As I sat in the room where people were grieving the deaths of the Ahlul Bayt, I had a strange experience. I have poor vision in my left eye, and as I looked at the sheikh leading the ritual, his face appeared to morph and shift. I felt an intense unease in my stomach. After a few minutes, I could no longer sit there—I had to leave. From that moment, I began drifting away from mainstream Shia Islam. It felt like it had lost its essence and direction, like an empty shell. One day, I came across a short TikTok video of Mahdi Aba Al-Sadiq speaking. At that time, I was still a Shia and a follower of Imam Ali, and my initial reaction was skepticism. I thought he might be a Dajjal  (deceiver), as that is what I had been taught in the mosque. However, as I continued scrolling through social media, more and more videos of him appeared, challenging my views with logic and reason. Over time, his words resonated with me, dismantling the misconceptions I had been taught. Eventually, I became convinced that he is indeed the awaited reformer, the Riser, and the true guide—the Mahdi. As soon as I had figured this out, I told my friend Wilhelm and showed him a video about the Mahdi. That same day, something truly strange happened. We had gone out for some fresh air to a place where people usually just walk their dogs. While we were there, a strange man approached us. In his right hand, he held a small stick, and in his left, a paper cup filled with leaves. It may not seem significant, but in that moment, it felt profoundly unusual. I asked him if he believed in God, and he said yes. Then I asked if he was a Christian, but he responded that while he believed in God, he did not follow any mainstream religion. It felt like a sign from God—a reassurance that we were indeed on the right path. About a month later, another strange synchronicity occurred. A man wearing white embroidered gloves approached Wilhelm and me, asking where we were headed. I hesitated and gave him a false answer, as I did not know him. He then looked at us and said, “Don’t have fear, shake my hand.”  So we did. It was as if he already knew who we were and the thoughts in our hearts. As we walked away, we felt an unshakable sense of reassurance—another sign that we were moving in the right direction. As it is written in the book of the disciple of Christ: “That the genuineness of your faith, being much more precious than gold that perishes, though it is tested by fire, may be found to praise, honor, and glory at the revelation of Jesus Christ.” (Bible, Book of 1 Peter, Chapter 1, Verse 7) Today, Love and Wilhelm feel awakened by the clear wisdom, logic, and reasoning of Aba Al-Sadiq. With determination, they have risen to spread his message across the Nordic lands, calling the people to truth, justice, and harmony. They see their mission as restoring the balance of Ragnarök—not as an end, but as a renewal—by working under the banner and guardianship of Aba Al-Sadiq, the divine link guiding humanity to truth in this time and age.

In a time of spiritual anticipation, Aba Al-Sadiq, known as the Riser , has declared that 2025 will mark a great opening and universal gathering for believers from East to West. Having first emerged with the Black Banners from the East, proclaiming allegiance to God alone, he now rises from the West to establish the Divine Just State. The family of Prophet Mohammed has long spoken of this moment: “It is enough for you that he (the Riser of Truth) rises from the West while his origin is from the East, and it is there that his rise will be established and his matter completed.” (Sharh Al-Akhbar, Al-Kadi Al-No’man, Vol. 3, p. 365) Moreover, the words of Prophet Mohammed himself foretell a momentous event: “The Hour (end times) will not be established until the sun rises from the West. When people see it, they will believe, but that will be the time when no soul will benefit from its faith if it had not believed before.” (Sahih Al-Bukhari, Al-Bukhari, Hadith 6506) In alignment with this prophecy, its fulfillment is taking shape through believers across the world. One such figure is Phatmelek, a dedicated follower of Aba Al-Sadiq, whose spiritual path has taken him from his roots in Thailand to his mission in Spain. There, he tirelessly spreads the dawah —distributing flyers and engaging with seekers of truth. To understand his journey, we spoke with Phatmelek about his experiences and the convictions that drive him. A Journey of Faith and Discovery What is your cultural and religious background? I come from a Pakistani lineage—both my parents were Pakistani, having migrated to Thailand nearly a century ago. I was raised as a Sunni Hanafi, but through my own research, I later embraced Shia Islam. Then, in 2014, I discovered the call of Imam Ahmad Al-Hassan, and by 2015, I firmly believed in him. What led you to seek a different path from that of your family? As a young man, I often reflected on the nature of God. I questioned how we could truly know Him. This search led me to believe that God must send a divine representative to the Earth. At the time, I was a Sunni Hanafi, but a friend introduced me to Shia Islam in Bangkok. Since I was a businessman frequently traveling, I took the opportunity to explore this path. It was during this time that I learned about the Divine Appointment at Ghadir Khumm  and the significance of Imam Ali. This revelation gave me certitude in Shia Islam—if God had chosen a successor, then there must always be a divinely appointed ruler over the people. Yet, something within me still longed for deeper truth. Then, I came across the dawah  of Imam Ahmad Al-Hassan and read his translated books, provided by the White Banner office in Najaf, Iraq. I discovered the miraculous mention of the Twelve Imams and Twelve Mahdis  in the Holy Will of Rasulullah. This led me to believe that Imam Ahmad Al-Hassan was indeed a proof over humanity. Later, I encountered the call of Aba Al-Sadiq Abdullah Hashem. On the very same day, as if by divine timing, he proclaimed that he was the Abdullah  mentioned in the Holy Will. I believed immediately. Moreover, the concept of Raj’a —the Holy Return, as discussed by Islamic scholars—became clear to me when Father confirmed that Imam Ahmad Al-Hassan is, in his returned incarnation, Al-Hussain. This realization filled me with immense happiness. I had read Imam Hussain’s story, spanning 200 pages, and it always moved me to tears. Now, knowing that he is present among us today, I feel both excited and reassured. Spreading the Call in Spain With the faith I have in Aba Al-Sadiq Abdullah Hashem, I now have the strength to spread the dawah , especially now that I have been granted asylum status in Spain. I am committed to sharing this message in any way I can. I have begun by printing flyers and distributing them to inform people about the call. My long-term goal is to help people recognize and accept their Messiah, particularly in this region, which is predominantly Christian. Have you tried to help in any other unique way? Since I do not speak Spanish, I have found a unique way to communicate—with hand gestures. Through this non-verbal approach, I convey the message, and people listen without opposition. While they may not yet believe, they are open to investigating this blessed call. Additionally, I use modern technology, such as my phone and translation applications, to bridge the language barrier and share the message. The Prophet once foretold the rise of such advancements: “The Hour will not come until the time when a man will leave his home, and his shoes or whip or stick will tell what is happening to his family.” (Musnad Ahmed ibn Hanbal, Ahmed ibn Hanbal, 3:88-89) This hadith is often understood as a reference to modern communication devices, including mobile phones. How have the local people, Islamic scholars, government authorities, family, and friends reacted to the dawah? In Thailand, I faced significant opposition—especially from friends and Islamic fundamentalists. Even scholars attempted to incite backlash against this dawah , involving the Thai government. However, in Spain, the situation is very different. The government and people here are far more open-minded and welcoming toward us and our beliefs. Future Goals for the Dawah My primary objective is to present evidence from the Holy Will of Rasulullah, which speaks of the succession and rulership of Abdullah Aba Al-Sadiq, the Riser of Truth. I want to spread the message of the coming Kingdom of God so that people may recognize its significance. This mission aligns with the words of the Lord’s Prayer, spoken in the name of Jesus Christ, who supports the Riser in this time: “For the kingdom, the power, and the glory are yours, now and forever. Amen. Our Father, who art in heaven, hallowed be thy name; Thy kingdom come; Thy will be done, on earth as it is in heaven.”

February 14, 2025 – Laksam Thana, Comilla District, Bangladesh On the evening of February 14, at approximately 8 p.m. local time, AROPL member Sala Uddin was affixing posters in public areas when he was confronted, threatened, and forcibly stopped by a hostile group of Sunni extremists. As he placed posters near the Upazila Health Complex in Laksam Thana, an individual approached him with accusatory questions about the content of the posters and his motivations. Shortly thereafter, another man aggressively tore down the posters, while others began issuing threats. The confrontation escalated as Brother Sala Uddin was bombarded with questions, including whether he was working for money and whether he was part of a supposed agenda. One individual went so far as to accuse him of being a “stooge of the Jews,” making an antisemitic reference to AROPL's logo which is the Star of David. The hostility intensified as approximately 30-40 people gathered, openly threatening Sala Uddin and demanding to know who had sent him. Some members of the crowd called for his detention. Fearing for his safety, he managed to leave the scene in a rented auto-rickshaw. His posters were confiscated, and he was warned that if he continued his activities, he would face severe consequences. Some members of the crowd even made death threats to him. The threats against Sala Uddin represent a dangerous pattern of religious intolerance that must be addressed. This is now the second incident of extremist hatred against our members in Bangladesh, a worrying trend, which makes us fear for the safety of our members.

CZERWONY BÓR, Poland — January 23, 2025 In a quiet hall in northeastern Poland, a group of refugees gathered around tables set with dishes from around the world—warm plates of rice, bread, and stews reminiscent of home. They had come from different countries and backgrounds, carrying with them stories of hardship and displacement. But on this day, they were united by a different narrative—one of hope. The Ahmadi Religion of Peace and Light, a religious movement that has positioned itself as a voice for the marginalized, hosted a conference aimed at offering spiritual and emotional support to refugees. The event, held in Czerwony Bór on January 23, was not just a meeting but a message—one of inclusivity, resilience, and the belief that dignity is a right, not a privilege. “We wanted to create a space where refugees could feel seen, heard, and valued,” said one of the event’s organizers. “Our faith teaches us that every individual carries a divine light within them, and it is our duty to nurture that light, especially in those who have faced great challenges.” The conference was designed to be both practical and uplifting. Volunteers handed out brochures detailing the core teachings of the Ahmadi Religion of Peace and Light, emphasizing its commitment to peace and human dignity. Attendees were invited to engage in discussions, ask questions, and learn more about the faith’s principles of compassion and unity. For many of the refugees, the gathering was more than just an introduction to a religious philosophy—it was a rare moment of warmth in the midst of uncertainty. “This event reminded me that there is still kindness in the world,” said one attendee, who had fled conflict in his home country. “It gave me a sense of peace and belonging that I haven’t felt in a long time.” Over the past years, the Ahmadi Religion of Peace and Light has expanded its outreach, often stepping in where traditional aid organizations fall short. The group has sought to bridge the gap between spiritual support and humanitarian assistance, particularly for those who have been displaced due to war, persecution, or economic instability. At the conference, stories were shared, hands were shaken, and a communal meal was served—a small but profound gesture of hospitality that, for a brief moment, transcended borders and suffering. As the event came to a close, organizers reaffirmed their commitment to continuing their outreach efforts, pledging to support refugees not just through words, but through sustained action.

Tehran - According to a testimony received by the Bishop of Iran, Hamidreza Saghari, a member of the Ahmadi Religion of Peace and Light (AROPL) was detained, interrogated, and subjected to psychological coercion by the state authorities of Iran. The individual who submitted the testimony wishes to remain anonymous for his safety and will therefore be referred to as Hossein in this report. Hossein distributing flyers in Tehran Hossein recounted his ordeal after attempting to peacefully distribute flyers in Tehran. According to his testimony, the incident occurred on Saturday, January 11, 2025, at approximately 11:00 p.m. in Enqelab Square, a site known for public gatherings in Tehran. A member of the Basij paramilitary force stopped him while he was distributing flyers and proceeded to search his belongings. Upon discovering the contents of his bag, the Basij member detained him and took him to a nearby police station, where he was subjected to immediate interrogation. " They checked the contents of my bag and took me to the police station located in the square. There, along with other Basij members, they detained me, handcuffed me, and showed my flyers to the police, " Hossein said. One officer threatened him with the words: " The blood of people like you is permissible. " Shortly after, he was blindfolded and transported in a vehicle to a security police station. Hossein spent the night in detention before being transferred to the Public Prosecutor’s Office, Branch 3, District 33 Moqaddas. After reviewing his statement and searching his phone, the prosecutor ordered his transfer to Evin Prison, a facility notorious for housing political and religious prisoners. His bail was set at 700 million tomans (approximately $14,000 USD), a sum his family could not afford. " My mother and sister were deeply distressed, crying and worrying about me, " Hossein recounted. " My father had already passed away, and I had no one else besides them. " He spent about a week in quarantine at Evin Prison before being moved to Ward 4. However, after just two days, he was transferred again—this time to Ward 209, an infamous section controlled by the Ministry of Intelligence. In Ward 209, Hossein was subjected to three separate interrogation sessions. His captors sought to extract information about AROPL, particularly its differences from Twelver Shi'ism. " The interrogator told me, ‘We already know the answers to many of our questions; we are only asking to see if you are honest or lying. If you lie, I will not speak to you as calmly as I am now, and things will get difficult for you.’ " The authorities pressured him to disclose the identities of fellow believers, presenting him with his private online conversations, extracted from his confiscated phone. " They showed me my chats with several of the believers and with the Bishop of Iran, " he said. " I gave them as little information as possible to protect the rest of the Ansar. " The interrogators then pressured him to denounce his faith. In fear for his own life and the lives of his family members, he falsely retracted his faith. " May God forgive me, but when they asked what my beliefs were now, I had to lie and say that I had been deceived and would not repeat it, hoping they would release me. " Two weeks later, Hossein was taken back to the prosecutor’s office, where he was questioned again. The prosecutor pressured him to confirm his reversion back to traditional Shia Islam. Desperate to secure his freedom, he assured them that he would not repeat his actions, and he was released. However, his ordeal did not end there. When he returned to retrieve his confiscated phone, authorities refused to return it, stating that he would be contacted at their discretion. Hossein now lives in fear for his and his family's lives. This flagrant violation of human rights reflects the ongoing persecution faced by AROPL members in Iran. Hossein was detained without due process, subjected to religious coercion, and psychologically manipulated into denying his faith. His experience is not isolated—it is part of a systematic campaign to suppress and discredit the Ahmadi Religion of Peace and Light in Iran.

In the early hours of February 8, a group of 15 believers gathered in the bustling Yangyong Secondhand Market in Hat Yai, a city in Thailand’s Songkhla province. Their purpose was clear: to spread the message of their faith and call people to the teachings of Aba Al-Sadiq Abdullah Hashem, whom they believe to be the Riser from the Family of Muhammad. The group, followers of the Ahmadi Religion of Peace and Light, rented a small space in the market and set up a booth adorned with banners featuring their spiritual leaders, including Imam Ahmad Al-Hassan and the awaited Imam Al-Mahdi, whom they claim appeared on January 23, 2015. Armed with flyers, books, and bottles of cold water, they sought to engage passersby in conversation, offering literature and invitations to learn more about their beliefs. Despite the market’s usual liveliness, the group’s presence stood out. Most of the believers wore matching shirts bearing messages about their faith and the tenth anniversary of Imam Al-Mahdi’s appearance. Their setup included 35 copies of Mahdi’s Manifesto, which they distributed alongside informational pamphlets about their movement. The response from market-goers was mixed. Some accepted the materials and engaged in conversation, while others kept their distance. “It seems people are a bit afraid and don’t even want to take our free water bottles,” noted Yuttana Madthing, one of the believers, during a live-stream on Facebook and TikTok. “They see us as something strange and unfamiliar.” For the believers, this reaction was not entirely unexpected. Many in their group saw it as a reflection of a well-known saying attributed to the Prophet Muhammad: “Islam began as something strange and will go back to being strange, so glad tidings to the strangers.” (Sunan Ibn Majah, Ibn Majah, Hadith 3986) Faith Amid Skepticism The Ahmadi Religion of Peace and Light has faced opposition in various parts of the world. Its adherents believe that their leaders, including Aba Al-Sadiq Abdullah Hashem, are divinely appointed figures guiding humanity toward truth. In predominantly Buddhist Thailand, where Islam itself is a minority religion, their message is particularly controversial. The event lasted nearly three hours, with believers maintaining their outreach efforts despite mixed reactions. Their initiative was more than just about handing out literature—it was, in their eyes, a test of faith. “And We did not send before you, [O Muḥammad], any of the messengers except that they ate food and walked in the markets.” (Qur'an, Chapter 25 (Al-Furqan), Verse 20) The 15 participants ranged in age from 22 to 74, demonstrating a cross-generational commitment to their cause. Among them was Fatima Kanseeviang, 53, one of the few women involved, and the eldest member, Adul Daraseh, 74. Though the event was small in scale, the believers left feeling encouraged. “We are proud to do this for the Riser,” one participant remarked. For them, the mission continues, no matter how strange it may seem to others.

Sajjad, Ali and Mansour shortly before their arrest Isparta, Turkey – February 3, 2025 – In a disturbing act of religious persecution, members of the Ahmadi Religion of Peace and Light, a peaceful religious community, have been targeted by local authorities in Isparta, Turkey. This morning, three individuals—Sajjad Jafari, Ali Lakzaeian, and Mansour Dehghan—were detained by police in connection with their peaceful missionary activities, which are fully protected under international law. At approximately 9:30 a.m., police officers arrived at the home of Mansour Dehghan and forcibly entered after repeated knocking on the door. The authorities detained him and transported him to the local security department. The officers claimed they were questioning him due to the activities of Sajjad and Ali, who had visited the house and allegedly put up posters promoting their faith. The members of the Ahmadi Religion of Peace and Light have a fundamental right to freely manifest their religion and beliefs, as guaranteed under Article 18 of the Universal Declaration of Human Rights, which includes the freedom to share and promote their faith through peaceful activities such as distributing literature and putting up posters. These rights are not dependent on obtaining permission from local authorities. However, the police in Isparta have unjustly targeted these individuals for peacefully expressing their religious beliefs. During the interrogation, authorities revealed they had been monitoring the group's activities for weeks, further illustrating the targeted nature of the harassment. In a further attempt to intimidate, the authorities pressured the individuals to sign documents without legal counsel. When a lawyer was called, the authorities revised the documents, exposing their attempts to manipulate the situation. Although the detained members were initially released, they were later transferred to a detention center where they are subjected to further interrogation. Sajjad and Ali, who had planned to leave Isparta, were unable to depart and were also taken into custody. The detainees are awaiting transfer to a removal camp, where they will be held until a decision is made regarding their deportation. If deported, these members face the risk of lengthy prison sentences, and possible execution by the Iranian regime, who had declared members of the faith heretic and issued prison sentences against them. This incident is part of a larger pattern of harassment faced by members of the Ahmadi Religion of Peace and Light in Turkey. These three members were previously part of 104 members who were arbitrarily detained in 2023 for five months in Turkey. Their eventual release came only after significant international pressure, including intervention by the United Nations Special Rapporteur on Freedom of Religion or Belief, calling upon Turkey not to deport members of the faith. The Ahmadi Religion of Peace and Light condemns these actions as a clear violation of the right to freedom of religion and belief, which includes the right to engage in peaceful missionary work and share religious messages. The Turkish authorities' actions contradict both international law and Turkey’s obligations under human rights treaties. The Ahmadi Religion of Peace and Light calls on the international community to stand in solidarity with those being unjustly targeted for their religious beliefs and demands that Turkish authorities end the harassment of its members, halt the planned deportation, and uphold the right to religious freedom as a fundamental human right.

Mankind in their unending quest to find the quintessential essence of life is often confused by their inability to understand the inner workings of the divine scriptures and how to relate the stories of past messengers to our vastly diverse, multi-cultural and predominantly toxic age. Like a rudderless ship, people are wandering blindly, dumbfounded by the seemingly mundane world of the five senses and fading material pursuits in a temporal abode. Many people seek to know their ancestry and genealogy in a desperate search for a sense of true identity, but such searches are fruitless, leaving people to feel a lack of true connection with who they truly are. In fact, people often just gain more labels to attach to themselves about religion and political orientation, forming complex personalities that take them further away from their true source of identity.  Many civilisations, emboldened to believe they can truly discover the secrets of human consciousness and the nature of our reality, have turned to scientific investigation to discover more. The scientific elite, bankrolled by political elites, spend millions of dollars on particle accelerators to try and find the smallest molecule or the so-called “God particle”, hoping it will shed light on the secrets of the universe beyond and the soul force. Instead they end up just finding smaller and smaller subatomic particles, such as the quark, vibrating at higher frequencies. The Large Hadron Collider at CERN cost up to 75 billion USD to build, operate and maintain, yet science still hasn’t found the quintessential element of life. The pursuit seems reminiscent of the futile attempt of Nimrod to defy the supreme deity by building a tower up-to the heavens, only to end up being destroyed himself by the smallest of creatures, the gnat, in his peak of arrogance.  But where can truth really be found? As Aba Al-Sadiq today has revealed, wise sages who wrote about the soul - such as Hermes, Pythagorus, Krishna, Buddha, Plato and Socrates - are actually unknown prophets sent to the earth. So alongside the Abrahamic prophets, let us investigate and try to complete the soul puzzle from their divine exegesis. Is there a universal truth that parallels the teachings of the soul across the faith divide, revealing that religious segregation is really an illusion and that there is and always has been a higher universal law, which is being brought into light concerning the soul? Hermes and Thoth about the Soul The first philosopher or master of divine wisdom was known as Hermes or Thoth, the same builder of the Giza Pyramids. Hence, his teachings via his book Corpus Hemeticum are a good starting place. From his deep understanding it is revealed how the souls are intertwined with cosmology and metaphysics. Hermes spoke of the soul being divine in origin, given a purpose by its “descent” into the material world, which correlates with the concept of the “atom world” in Shiite traditions. The return of the soul to its original source is facilitated by learning and an unravelling through experience in this worldly plane and practising aspects of the divine whereby the soul undertakes a metamorphosis. Hermes teaches us that we have at each moment in our lives to choose either evil or good conduct, leading us to evolve our previous karma in a positive or negative way. We should focus on making the soul our guide as it is superior to the flesh. “The soul, being God-sent, is immortal and strong; all that is material is mortal and weak. But man is not just material; he is also soul. And it is not the body which is strong, but the soul.” (Corpus Hermeticum, Hermes Trismegistus, Treatise: Poimandres, The Shepherd of Men) As Jesus himself echoed and said in accordance with Hermes' teachings, the flesh is weak but the soul is willing. Hermes, in accordance with the teachings of Prophet Mohammed, has indeed revealed that the soul is immaterial and beyond man's vain attempts to observe it through science. He goes on to reveal how God is the source of everything and man's soul is derived from a divine source. “Speak not of man is perishing, my son. Think what God is, and what the Kosmos is, and what is meant by a living creature that is immortal, and a living creature that is dissoluble. The Kosmos is made by God, and is contained in God; Man is made by the Kosmos, and is contained in the Kosmos, and it is God that is the author of all, and encompasses all, and knits all things together.” (Hermetica, Hermes Trismegistus, Libellus VIII; p. 178-179) Hermes also revealed that it is only by connecting with and embodying this divine aspect within ourselves that we can develop a greater understanding of truth and the divine essence at the source of everything. “He who knows himself, knows the All.” (Corpus Hermeticum, Hermes Trismegistus, Treatise 1) This character Hermes is the same Thoth who, in his Emerald Tablets, revealed that man originates from the stars and that the key to our ascension is to struggle against our lower selves and desires. “Man is a star bound to a body,  until in the end,  he is freed through his strife. Only by struggle and toiling thy utmost shall the star within thee bloom out in new life. He who knows the commencement of all things, free is his star from the realm of night.” (Emerald Tablet III, Thoth) “Know ye, O man, ye are only a spirit. The body is nothing.  The Soul is ALL. Let not your body be a fetter. Cast off the darkness and travel in Light. Cast off your body, O man, and be free,  truly a Light that is ONE with the Light.” (Emerald Tablet IX, Thoth) Through the teachings of Thoth and Hermes, we recognize that man's ability to reflect divine attributes is due to this indefinable, ineffable, intangible divine spark or God particle of divine consciousness embedded in the heart of man. It is an atom or particle from the stars that is unable to be destroyed. By putting all our effort into aligning with this soul force, we can eliminate the seed of doubt and become true light-workers. Hermes described that when we follow the unrestrained pursuit of lusts and gluttony, we cause harm to ourselves and others. It totally disconnects us from the divine source. This aspect, when in ascendancy, weighs down the soul of the person and blinds them to the truth about the nature of reality. Instead it pushes the ego to the forefront of the persona.   “The soul, when in the body, is burdened by many evils; unreason, sorrow, confusion, and despair. Yet when she departs from the body, then she is freed from all these evils.” (Corpus Hermeticum, Hermes Trismegistus, Treatise: Poimandres, The Shepherd of Men) Gnosis or Divine knowledge is like a blueprint for a path out of this labyrinth of suffering and cycle of reincarnation. How we go about this process was marked out by Hermes, emphasizing direct practical experience of spiritual truths gained through meditation and virtuous acts, leading us to harmonise ourselves with the universe. The Soul in Ancient Greece Whilst the wise sage, Prophet Pythagoras, who himself studied in Egypt with Chaldean priests of Mesopotamia, embraced the Hermetic laws, he discovered that the soul is immortal and is in a continual transmigration from one vessel to another. Pythagorus also remarked about the struggle to suppress the appetitive self and to invigorate the good self and how our previous moral conduct in former lives defined the vessel we could incarnate into in future lives. He explained how the human being is capable of communion with the divine, and requires a body as a vehicle on this path to elevate the soul. The body though must be controlled or reigned in by the soul in order for the divine within to be illuminated within the human being. “Leaving thyself always to be guided and directed by the understanding that comes from above, and that ought to hold the reins.” (Golden Verses, Pythagorus, Verse 69) Philolaus, a student of Pythagoras, expressed this eternal relationship between the soul and the cosmos, and how the body was a vessel for it in this testing ground of corporeal life.  “The soul is introduced and associated with the body by Number, and by a harmony simultaneously immortal and incorporeal… the soul cherishes its body, because without it the soul cannot feel; but when death has separated the soul therefrom, the soul lives an incorporeal existence in the cosmos.” (Guthrie, p. 174) There is also a tradition that demonstrates the transmigration of souls in connection with Pythagorus. According to this tradition, Hermes asked Pythagorus to select any gift except immortality. Pythagoras chose to preserve the memories of what happened to him, both while living and after death. His soul later passed into the body of Euphorbus, who was wounded by Menelaus. While he was Euphorbus, Pythagoras used to say that he had formerly been Aethalides, a son of Hermes. He mentioned a gift Hermes had granted him, the perpetual transmigration of his soul, passing into plants or animals as it pleased. Additionally, Pythagoras had also received the gift of recollecting all that his soul had experienced in Hades, as well as the sufferings endured by other souls. After Euphorbus died, he said that his soul had passed into Hermotimus. To convince people of this, he revealed his shield in the temple of Apollo, which Menelaus had dedicated there as an offering. Pythagoras said that Menelaus, when he sailed from Troy, had offered up his worn-out shield to Apollo, and only the ivory face remained on it. Pythagoras further said that when Hermotimus died, he had become Pyrrhus, a fisherman of Delos, and that he still recollected everything, including how he had formerly been Aethalides, then Euphorbus, then Hermotimus, and then Pyrrhus. When Pyrrhus died, he became Pythagoras, and still retained memories of all the previous circumstances mentioned. So turning to the Greek wisdom, we find many similarities and evidential truths connected to the Egyptians and Hermes. The Greeks revealed the ‘Psyche’ as the life force or breath of life, and recognised our existence in the material world as being nothing without our soul. They viewed the soul as the animating, intangible part of ourselves.   Plato spoke about the tripartite aspect of a human being: the Logistikós (intelligence or reason), the Thumoeidés (passionate self which needs to be reined in and aligned with the divine source) and the Epithymētikón (appetitive self which only seeks pleasure and comfort). He expressed the Goal of the Wise as the rule of the Logistikós, and in order to reach it, one has to express beauty, justice and goodness. Hence to exemplify positive morals and to contemplate the aspects of selfless love, wisdom, and logical inquiry, while avoiding falling prey to temptations of the disparaging self. “The soul is immortal and able to endure every evil and every good, and we’ll always hold to the upward path, practicing justice with reason in every way. That way we’ll be friends both to ourselves and to the gods while we remain here on earth and afterwards—like the victors in the games who go around collecting their prizes—we’ll receive our rewards. Hence, both in this life and on the thousand-year journey we’ve described, we’ll do well and be happy.” (Plato’s Republic X, 621c-d) Plato's accounts of the afterlife and the journey of the soul give us more insight into his understanding of the soul. According to Plato’s writings, there was a soldier who died on the battlefield. He was called Er. His body was collected with the rest of the fallen ten days later, but unlike the other corpses, it had not decayed. On the twelfth day, he awoke and declared that he had seen the world beyond death. According to Er, men are judged for their lives. They just ascend to the heavens with an account of their deeds hung on their chests, while the unjust descend into the earth with the account of their actions hung across their backs. In each realm, people receive a tenfold recompense for their earthly conduct, with the just being rewarded and the unjust punished. After this, the souls return to a meadow, where they prepare to once more incarnate on earth. Er claims that this process is, for the most part, self-determined. Souls choose the daemon that will guide them and the pattern of the life they will live. “Your daemon or guardian spirit will not be assigned to you by lot; you will choose him.…Virtue knows no master; each will possess it to a greater or less degree, depending on whether he values or disdains it. The responsibility lies with the one who makes the choice; the god has none.” (Plato’s Republic X, 617e) So in essence we are the makers of our own hell or heaven by the thoughts and actions we partake in, and whether we follow selfless Godly virtues or otherwise. “People thus choose the life they will inhabit based on their previous experiences and what they believe constitutes a good life. For example, the scoffer Thersites chooses the life of a monkey, Agamemnon, remembering his sufferings as a man, chooses the life of an eagle instead, and Odysseus who previously lived a notable life and suffered for it, instead chose “the life of a private individual who did his own work.” (Plato’s Republic, 620c-d) Plato clarifies that Karma is a universal force that we cannot escape, and we are held accountable for every action or inaction. As it says in the Quran, we shall not be wronged a groove in a date stone. In Plato's Republic:   “We’ll believe that the soul is immortal and able to endure every evil and every good, always holding to the upward path, practicing justice with reason in every way. That way we’ll be friends both to ourselves and to the gods while we remain here on earth and afterwards–like victors in the games who go around collecting their prizes–we’ll receive our rewards. Hence, both in this life and on the thousand-year journey we’ve described, we’ll do well and be happy.” (Plato’s Republic X, 621c-d) The Greek philosopher Prophet Aristotle clarified how the soul was the first cause of the material realm. “The soul is, so to speak, the first principle of living things. We seek to contemplate and know its nature and substance.” (On the Soul, Aristotle, Book 2) Aristotle spoke about how the soul is encased by matter, and the animating principle is the psyche. He reflected how the form is like an axe, with the body being metal and wood, but needing to have an active capacity to chop wood, an awareness and ability to do so. In this sense, the soul of living things becomes the quality (or qualities) that differentiate them from nonliving things. “The soul is an actuality or formulable essence of something that possesses the potentiality of being besouled.” (On the Soul, Aristotle, Book 2) Hence, the vessel can become animated by a soul by the will of God. Remarkably, in respect to the teachings of Hermes, we see how Aristotle himself posited the tripartite theory of the soul force as well in the same light, meaning the base animistic nutritive part, perception or rationale, and divine intellect. “We ought not to obey those who tell us that a man should think a man’s thoughts, and a mortal the thoughts of a mortal. On the contrary, we should endeavour as far as possible to become immortal, and to do all that we can to live in accordance with what is highest in us.” (Nicomachean Ethics, Aristotle, X.7.1177 b 32) Aristotle made it abundantly clear that the Eudaimonia or state of good living could only be achieved by working selflessly and unconditionally for the community. Therefore, living in accordance with a selfless moral code and subduing the base desires as much as feasible. The Soul in Hinduism If we turn now to the oriental prophets of God, we find the same pattern evolving through the Vedic texts and words of Rama, Vishnu and Krishna from Hindustan. The Atman or soul, is once again the essence or breath of life, a fragment of the one truth of the universal soul.  The universal soul or Atman condenses into an individual soul called Jiva, and its experience is enclosed in sheaths, like our physical body (Ropa), which our consciousness inhabits. This is the unconditioned aspect of truth, linked to the Absolute One, the Ain Soph, beyond words, longing to return to the source or God. It is expressed as a divine spark within us:   “Atman, in Himself, is the ineffable Being, the one who is beyond time and eternity, without end of days. He does not die, neither reincarnates (the ego is what returns), but Atman is absolutely perfect.” (Atman, Samael Aun Weor) When we sleep, the soul projects out of the body and dreams beyond, another veil lifted towards the astral world of divine forms. Jiva descends into the body or vessel to recognise the impermanence of the illusory nature of this world, and to recognise our consciousness as not being the body, but instead an extension of Atman which in turn is an extension of the Paramataman (supreme self), unfolding levels like a Lotus flower does itself.  “The soul unfolds itself, like a lotus of countless petals.” (The Prophet, Kahlil Gibran) Here, a divine chain is revealed that links man from God, budding outwards from within to the soul, spirit and body.  The lower self is ignorance, expressing itself as either superior or inferior, attributed to the false ego, often divisive. The soul is the being that transcends the ego and the personality. Wise sages like Rama saw it as ignorant for humans to associate with the animal propensities of the self and body. Krishna, like Plato, spoke at length about the charioteer representing the universal soul force, trying to help Arjuna (the rider) as an initiate to tame the wild senses of the ego. The reasonable self of Arjuna is wise to take heed and follow this divine force, rejecting his wild and undisciplined self. It is remarkable how this configures again with the tripartite soul system we spoke of already in the ancient Greek traditions. Rama spoke of the importance of self-control in order to allow the soul to shine through the veils of our own ignorance, if we stray away from truth, we fall into ignorance, and the animalistic self takes over. “ Self-control is the warrior's true strength. Just as people are afraid of serpents they are afraid of people who utter lies. Truth controls this world and dharma is rooted in truth. ” ( Ramayana) When we are enthused with spirit, we are able to accomplish seemingly impossible feats, as in such states we are enforced by the ethereal soul force. “Enthusiasm is a powerful, noble one; there is no greater strength than enthusiasm. For the enthusiastic, nothing in the world is difficult.” (Ramayana) The key aspect of liberating the soul force within us is to surrender our will to God and submit to the one sent by God as the Kristos or Krishna of our age, and let them be our guidance and support. Krishna spoke at the height of Arjuna's tensions about facing his own flesh and blood in battle for truth and justice: “Do not grieve, my friend, surrender to Me and I will liberate you from all sin and sorrow.” (Bhagavad Gita, Chapter 18, Verse 66) The Lord here prescribes the simplest form of discipline to the world as the highest means of ultimate Liberation. Therefore, we must like Arjuna take guidance from the divine avatar sent to us and use reason and seek to control the mind and senses to transcend and become one with Brahman, the complete consciousness. All is common and unified in the core aspect of the soul or Atman, whilst the temporary mundane world is made up of different selves with unique nationalities, tribes, races, colour and creeds, with people judged and judging others on their status and occupation. In actuality, this world is fictitious, base forms, and the essential pure consciousness at heart of all man, derives from Atman or universal soul. This divine essence transcends the mundane worlds, is inexpressible, indescribable, peaceful and blissful. The Goal of the Wise is to unify all these parts of ourselves as one conscious whole, with the Atman or universal soul, so we can realise our true nature from God and for the soul to unify with Brahma. To manifest aspects of and reach perfection, bliss, and union with infinite. Only then can eternal bliss reign within the heart of man, form the eternal self, through this divine aspect of self-realisation. As Ali ibn Abi Talib, the Prince of the believers declared: “Know thyself and know thy Lord.” This quest for union with the Absolute should be carried out against all odds, despite our own selves, as a great sacrifice of the self for the greater good of humanity and justice, courting all pains. All the lectures and knowledge won’t help you if you don't practise self-realisation, recognising that we contain the divine immortal spark that resides within. The Soul and Lord Buddha “'Each soul is potentially divine.' The goal is to manifest the divinity within, by controlling nature, external and internal.” (Commentary on Yoga Sutra, Swami Vivekananda, 11.25)   “[There is] a seed inside every human being. Some people are able to bring it out and to accentuate it. And some people are not able to do that. The entire matter goes back to the human being himself. There are those who are not able to do that, because they do not want that, or because they have not tried to do that.” (Sayings of Ahmed Al-Hassan, p. 84) In Buddhism, the soul force animates a vessel or avatar. The soul wears different suits and takes them off at will to move into another vessel more suitable for the goal or mission at hand, whilst the body or matter returns whence it came, to the ground, ashes and dust. The Eastern faiths teach us that in reality if we claim to be spiritual or religious yet are apart from the very fundamental point of Spirit, the divine spark that resonates within us, then we are only paying lip service to this divine principle. In this state of awareness, we are most likely behaving more like non-working scholars, focused only on the letter of the law and the crusts of religion, ritual practices of the faith. We must awaken in this mundane world first and foremost, to the fact our consciousness is not our body, but the soul force, or sublime aspect which migrates to the next body. Lord Buddha in the Lotus Sutra warns us about the dangers of following our animalistic selves. “I know that these living beings have never cultivated good roots. They are firmly attached to the five desires, and, out of stupidity and love, become afflicted. Because of all their desires, they fall into the three evil paths, they turn on the wheel in the six destinies, suffering utter misery.” (Lotus Sutra, Chapter 2) The Soul in Jewish Sources When we turn to Jewish Gnostic thought, the parallels are reaffirmed again in the Book of Radiance or Zohar, where the tripartite soul remerges. The Jewish gnostics teach that we must aspire to be God-like, to manifest divine aspects to humanity so that the potential seed within us can unravel, by mirroring the attributes of a divine messenger. This is how the disciples began to recognise the divine in Jesus and were able to manifest attributes to become more like him in actuality. “Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he i s. ” (Bible, Book of 1 John, Chapter 3, Verse 2) The Jewish mystic s, as reported by Joshua Abelson (researcher on Jewish Mysticism), sa w the soul as a trinity with the Neshāmāh, the rational element as the highest plane of existence; the Ruacḥ, the moral or rational element, is the seat of good and evil, ethical qualities. Finally there is the Nephesh, the gross side of spirit, the vital element which is en rapport with the body, instincts, and cravings of the physical life. The three divisions of the soul are emanations from the Sefirot (Divine source).  The Neshāmāh, is the soul in its most elevated and sublimest sense, this emanates from Chokmah the Sefirah of Wisdom. The Ruacḥ, which denotes the soul in its ethical aspect, emanates from Tiphereth the Sefirah of Beauty. This spirit of endeavour, is the emotional self or personality, which recognises the distinction between good and evil. The Nephesh, which is the animal side of the soul, is an emanation from Yesod the Sefirah of Foundation, that element that most of all comes into contact with the material forces of earth. This is the engine of our physical life, a focus on the mundane aspect, the basic needs of the body, the physical desires and instincts.     This trinity of forces, when in union, is harmonised and reflects that of the ancient Greek and Egyptians as discussed previously. Kabbala talks about the divine spark or breath, as in Genesis, where God's own breath animates human beings, the intellectual self. “And the LORD God formed man [of] the dust of the ground, and breathed into his nostrils the breath [neshamah] of life; and man became a living soul [nephesh].” (Bible, Book of Genesis, Chapter 2, Verse 7) So Nephesh is the appetitive self that breathes, the living force of the living thing, inherent life within us, the foundation of the vital body, on the tree of life. It is an urgency to be alive, appetite for living, raw like a seed. This is the connecting glue or Yesod in this mundane world, the Nepesh flows in your blood, it is the sexual energy, nervous system, impulsiveness to live, it only knows sensation serving a mechanical nature. Human beings share this aspect with all animals in nature, striving to get more rank, power, resources, more attention, and have no awareness of spirit or God. It is clear that many people, whatever they earn or accumulate, are never truly satisfied. Unbridled desire is at the heart of this concern in the vacuum of the soul. In Jewish history, we reflect on Samson obsessively pursuing Delilah, Adam tempted by the tree, Cain’s jealousy leading to slaying Abel, these are the aspects of falling into temptation. Even the plants and animals are animated as such; a spark of Godliness imbues them with energy and life force. The composer's inspiration gives life to the notes, expressing the vision and feeling of the soul within, which lives on even after his corporeal death. The second aspect, Ruach, wind or spirit, is the thinking or emotional soul, our ethical perception, related to our human soul or Tiphereth, beauty and mercy of our innermost being or Buddha. So we must toil to overcome our desires through our actions; faith is known by our works. If you want a spiritual life then such principles will be your protector and assailant against your base desires. “Faith by itself, if it does not have works, is dead. 18 But someone will say, “You have faith, and I have works.” (Bible, Book of James, Chapter 2, Verse 14)  “All the while my Neshamah is in me, and the Ruach of Eloah (goddess) is in my face, my lips shall not speak wickedness, nor my tongue utter deceit.” (Bible, Book of Job, Chapter 27, Verse 3) So when we stay mindful and God-focused, we shall align the divine soul and self and body to work by the spirit of truth - we shall no longer use our energy to harm or to lie or commit deceit; our words become an expression of only the truth. A clear pattern emerges, the goal is to train and control the Nephesh. To convert the power of our blood and breath from something that causes suffering to redeeming the soul, to convert our wild animal nature into loyal wisdom to be a servant of the light and righteousness. The Ruach resonates from the innermost part of us, the heart; intuition springs forth, subtle and quiet, or consciousness. By this aspect you sense whether to act or not, whether we allow the desire to take hold or follow the consciousness. It is really that simple and is a choice.  We see the danger of those accustomed to evil eradicating the Ruach from themselves, by engaging in lying or stealing. They have severed the connection to the divine. The key is to have a strong sense of right and to partake in it even when no one is watching, to foster this divine connection. Thus, a stronger awareness rises each time. “Who knoweth the Ruach of the sons of man that is going up on high, and the Ruach of the beast that is going down below to the earth?” (Bible, Book of Ecclesiastes, Chapter 3, Verse 21) Aba Al-Sadiq in his divine sermons has warned us many times that the self or nafs is like a wild bull which needs to be tamed and brought under control. Hence, if we want to emulate the prophets and messengers, we need to draw out these traits within ourselves, otherwise we wallow in the mud like swine. The Neshama, breath or wind of life, discriminates the real from the unreal. It is aware of divinity, the consciousness that sees God. The lamp that projects the light shines on our subconscious, and we get spiritual insight from such divinity.  The Neshamah is aware of divinity, and everything below, it is aware of an observer inside of us. We are therefore accountable for our actions, and owners of our karma so everything we think has a bearing on our inner being. It is recorded as part of our record of life, we do not exist in a bubble, everything has an effect upon the world around us and our connection to divinity. We therefore bring forth what is inside of ourselves as Jesus said about the evil scholars of his time: “O generation of vipers, how can you, being evil, speak good things? For out of the abundance of the kardias the mouth speaketh. A good man out of the good storage of the kardias brings forth good things: and an evil man out of the evil storage bringeth forth evil things.” (Bible, Book of Matthew, Chapter 12, Verses 34-35) The kardias can mean “mind, heart, stomach, centre or inner part.” By listening to your conscience these parts get connected together, the Neshamah to the Ruach and Nepehesh, the light becomes clear and visible to your soul. So the responsibility lies upon each of us individually and as part of the collective. God gives us the power to develop our good deeds by this will, we have free will to illuminate or extinguish the light. "The נשמת (neshamah) of Adam is a lamp of Jehovah, searching all the inward parts of the belly.” (Bible, Book of Proverbs, Chapter 20, Verse 27) “Allah is the Light of the heavens and the earth. His light is like a niche in which there is a lamp, the lamp is in a crystal, the crystal is like a shining star, lit from ˹the oil of˺ a blessed olive tree, ˹located˺ neither to the east nor the west, whose oil would almost glow, even without being touched by fire. Light upon light! Allah guides whomever He wills to His light. And Allah sets forth parables for humanity. For Allah has ˹perfect˺ knowledge of all things.” (Qur'an, Chapter 24 (Nur), Verse 35) The real light of God is the Imam or awakened guide messenger of our generation, the true hero archetype, sent by the one true God, aka Jesus or Krishna, whose light or consciousness almost glows from itself. Our primary goal is to find that man or spirit, sync with that light stream and radiate from his light to become a firefly in the dusky night to illuminate the path for others to find and follow as well. “When a man falls asleep, his nechama leaves him and, ascending on high, gives account of his deeds and acts and words; therefore is it written, 'Keep the doors of thy mouth even from her who sleepeth near thee' (Mich. VII. 5), alluding to the soul of man.” Rabbi Jehuda: “Every deed, act or word a man speaks or does, the higher self or 'neshama' has to give an account of it.” (Zohar I., 119b. col. 475; Qabbalah, 412) The heaviness of this thought is that we shall be held accountable for our deeds, so we should be wise to reach God with a clean slate of deeds and no bitterness or resentment toward others. “There are three: one to clothe in that garment the Rua'h spirit, which is in the garden (of Eden) on earth: one which is more precious than all, in which the Neshamah is clothed in that Bundle of Life, between the angels of the Kings . . . : and one outside garment, which exists and does not exist, is seen and not seen. In that garment, the Nephesh is clothed, and she goes and flies in it, to and fro in the world.” (Zohar I., 119b. col. 475; Qabbalah, 412) This reflective wisdom reveals the soul philosophy of the previous saints; the divine triangle forms within us. The ascent in man is achieved through the Ruach's ethical aspect aligning with the soul. Whilst the animal self Nephesh needs to be subdued, all three need to be in balance for the mission to be successful. The one who has attained to this stage of spiritual development in the higher and divine life will find an everlasting portion in the world to come. When unified and blended in one, the perfected being proceeds on its eternal ascent towards the Holy One, for from the divine the spirit comes forth, and unto the divine will it return at length. This is then what the psalmist meant, 'My soul longeth after thee in the night,' that is, desires to ascend to its source and will suffer nothing to divert it from its course. Again this reminds us of the story of the two wolves that Aba Al-Sadiq discussed, where there are wolves fighting inside the human being. One of them is full of rage, jealousy, inordinate desires and lusts, and bitterness and the other wolf is full of love, mercy, forgiveness, patience and hope, and the one that wins is the one you feed the most. Likewise, the sage advice of Imam Jafar Al-Sadiq is to focus the rational self on the soldiers of light to overpower the soldiers of ignorance: by expressing acts of courage we dissolve cowardice, by being patient we overcome hastiness. By facing and overcoming painful adversities we learn to gain hope over despair. In each case we grow the spirited self to be in unison with the universal soul. The soul is encased in the body as part of a test, and our challenge is to actualise and realise its true potential. Hence the need to find a divine avatar who has already reached this divine matrimony, aka Enoch or Thoth or Aba Al-Sadiq today, to guide us how best to overcome these challenges and practise this soul alchemy. Once we realise the true world of forms is immaterial, the Goal of the wise soul is to accumulate good deeds, or credits, not material things that fade away. The progress is achieved by training ourselves and our ethics, Ruach or conscience, to in turn tame the animal self. Hence, Ahmed Al-Hassan the Yamani taught in this divine seventh covenant the perfecting of morals and manners, so the soul becomes strong and radiant and glows forth.   We are what we repeatedly do, so excellence is a habit, said Aristotle who himself was an unknown prophet of God. Prophet Mohammed himself was a great exemplar of this mantra and became known as the most honest and trustworthy in his community. He embraced the Jihad Nafs and won the great battle to such an extent that his own nafs was in complete submission to him. He did the opposite of his own nafs. If he felt hungry he would fast, tired, he would stay awake and when his reputation was savagely attacked, he would endure and even help even his own detractors and enemies overcome their own faults by shining his light forth. Mohammed was the ultimate Knight who slayed the dark lords of himself and led people to a new awareness of peace and light.   In doing so he showed us a path by which we also have the chance to become a partner to God in creation, mitzvot, connecting to God, the spirit and soul within the mundane world. This is indeed the great test and achievement. Reaching the epitome of this spiritual state, the dedicated and sincere adept is no longer in a test even if he remains in the mundane realm, as he is not anymore attached to or held in bondage by his desires and lusts, nor to the result of his actions. The metal of the soul has now undergone an alchemical shift with its impurities removed by a series of incarnations in which it has been tested, heated and moulded into a sublime and divine form to reach the great time of the Raja or Return, a time prophesied in eschatology in all divine religions when true justice would eradicate all tyranny in the world. The Goal of the Wise in the End Times From Aba Abdillah Al-Sadiq: “Verily the first to return to this world is Al-Hussein son of Ali and his companions. And Yazeed son of Muawiya. And indeed he will kill them eye for an eye.” Then Abu Abdillah recited: “Then we gave back to you a return victory over them. And we reinforced you with wealth and sons and made you more numerous in manpower.” (Quran 17:6) (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 53, p. 76) This is the age we are living today when the majority have become blinded by their inordinate desires, apathetic to truth and justice, and lost connection with their spirited self and soul force. This is our time, as prophesied, when there would be wars, rumours of wars, famines and pestilence like never before. Though also the time when the best of the best; the 10,313, and 124,000 messengers and prophets, souls from all ages and points of the globe, gather around the Riser of Truth, Aba Al-Sadiq. He is the advocate and companion of the souls, the Thoth, Enoch, Mahdi, or Metatron of our age, the perfected soul who has already passed the great soul test, who has aligned himself with God's will alone, transcended the mundane, and obliterated the fear of death.  He is the one mentioned by Imam Jafar Al-Sadiq who has the divine ability to reveal to the companions of the Riser of Truth which souls they belong to, a sure sign of his truthful claim and that this is the final soul covenant. Imam Al-Sadiq said: “Verily, God chose between the souls in the shadows and then made them enter the bodies, and if our Qaim emerges he shall make the brother inherit from the brother whom God paired him with in the shadows, and he does not make him inherit from his physical brother, know him from that, and whoever knows him from that there shall not remain upon him a stronger proof.” (Al-Haft Al-Shareef, Al-Mufaddal ibn Omar Al-Jofi, Translated by Abdullah Hashem Aba Al-Sadiq, Door 66, p. 367) Today, we see how these loyal and determined companion souls have already begun to gather around the Riser of Truth , Aba Al-Sadiq, as star constellations and clusters of believers. This is a mirror reflection from the atom or star world above, the original space for the testing of the souls; 12 close planets, and many other moons and stars, submitted to and orbiting the Imam of our time, Planet Mars, who is Aba Al-Sadiq. They are now shining forth their light in a cosmic symmetry to the stars above, the mundane world is merging with the atom world at the end of the Kali Yuga, age of darkness, and the establishment of a new golden age on earth, the Satya Yuga or Golden Age of Truth, is beginning. The Goal of the Wise being outlined today by Aba Al-Sadiq is to reach the divine state of Adam and Eve, an Edenic state of purity, the primordial state within ourselves by giving victory to our souls or God consciousness. So it reminds us again that the emergence of the Mahdi or enlightened one is not a passive resistance but a revolutionary heartfelt stance to reject tyranny and work for a new divine complicit order as proposed in the Mahdi’s Manifesto today. The underlying key is to know that this alchemical shift works on a fractal level at first within each of us, and then amongst us as a community and then finally the wider world beyond, This is to establish an ideal state where the only distinction in the status of people is based on their devotion to God and submission to His cause; where our thoughts of former creed, colour, status, gender, dissolve into nothingness. So it is upon everyone of us to subdue the inordinate desires to harvest our good characters for the practical betterment of humanity by offering our souls for the mission of God. This means utilising all our skills and to work to unite with our soul force, polish the diamond within and bring it forth for the betterment of humanity. Know that you are stardust and let the sparks reverberate and shine forth for the sake of God and his messenger today, Aba Al-Sadiq, the Father of Truth and Riser of Truth.

Most religions including Judaism, Christianity, Islam, Buddhism, Zoroastrianism, Taoism, Confucianism, Jainism and Manichaeism are all actually part of the same religion and were all started by a true Prophet of God. While these religions may seem different in appearance they share many similarities. 1. Monotheism One common feature from most of the religions that exist today is that they emphasize the worship of one Supreme God—Allah in Islam, " Your God is the one God: there is no god except Him, the Lord of Mercy, the Giver of Mercy " (Quran 2:163) and Yahweh in Judaism—who is all-powerful, compassionate, and the source of moral guidance. Hinduism is often perceived as polytheistic, but it is fundamentally a monotheistic religion. While other gods and goddesses exist, they are considered subordinate to the ultimate God, Brahman, and are not worshipped alongside Him as equals. "The Supreme Being is radiant, formless, and imperishable. He is within and without, unborn, without vital breath or mind, pure, and self-existent." (Mundaka Upanishad 2.1.2) Buddhism is often seen as a religion without a God but this is a misconception. The religion features gods and goddesses shared with Hinduism, and an ultimate God, Brahma, who dwells in a realm called Brahmaloka, the highest celestial world. 2. Call to Prayer The call to prayer in Judaism and Islam shares similarities. In Islam, the Adhan is a vocal call, inviting believers to the five daily prayers. In Judaism the shofar (ram's horn) is used to gather the community for prayer, especially during the High Holy Days, and certain Psalms serve as preparatory invocations in communal settings. Both emphasize the call to worship as a remembrance of God and the importance of the ritual of prayer In the following videos you can compare how similar the Jewish call to prayer is to the Arabic one: 3. Daily Prayers Prayer is a central practice in many religions, emphasizing devotion, gratitude, and spiritual connection. Muslims perform five daily prayers (Salah), while Jews recite three daily prayers (Shacharit, Mincha, and Ma’ariv), both incorporating ritual washing (Wudu in Islam, Netilat Yadayim in Judaism) and specific postures like bowing and prostration. In these videos you can see how similar the Jewish prayer movements are to the Muslim ones: Similarly, Zoroastrians observe five daily prayers (Gahs), aligning with specific times of the day, accompanied by ablutions and facing a source of light as a symbol of the divine. Manichaeans also practice daily prayer, performed four times a day, facing celestial bodies like the sun and moon, with ritual washing and fasting often included. These traditions share many common elements such as structured timings, sacred recitations and ritualistic purity. 4. Denial of the Self The Goal of the Wise states that, “Every Prophet and Messenger to ever walk the Earth has taught a doctrine of self-denial or fighting against the self, evil inclinations, or annihilating the ego.” The crushing of our own ego is a central theme that we find running through all religions because it is an obstacle in our path towards God. Jesus taught, “Deny your self.” (Bible, Book of Matthew, Chapter 16, Verse 24) The Prophet Mohammed said, “The greatest jihad is against one’s own self.” (Mizan Al-Hikmah, Mohammed Al-Reyshahri, Vol. 1, p. 453 3 Sharḥ Nahj Al-Balāgha, Ibn Abi Al-Hadid, Vol. 20, p. 292) In Hinduism, the ego (Ahamkara) is seen as a false construct that obscures the soul's unity with the divine reality (Brahman). Liberation (Moksha) is achieved by dissolving the ego through practices like meditation and selfless action. Buddhism similarly views the ego as an illusion, rooted in the concept of anatta (no-self). Letting go of ego-driven attachments through mindfulness and meditation is key to attaining enlightenment (nirvana). In Manichaeism, the ego is linked to the realm of darkness, keeping the soul trapped in material desires. Overcoming the ego through renunciation and spiritual practices allows the soul to return to the divine light. Zoroastrianism frames the ego within the cosmic struggle between good (Asha) and evil (Druj), encouraging individuals to purify the ego by practicing truth, humility, and righteousness. 5. The World is an Illusion Some groups of people believe we are living in a simulated or illusory reality, akin to a matrix, where our perceived world is a construct rather than true existence. This idea is also a central theme in many religions and stated in their holy books either explicitly or allegorically. In Islam, the world (Dunya) is described as a temporary illusion, a deceptive reality compared to the eternal Hereafter (Akhirah). The Quran frequently reminds believers that worldly pleasures are distractions, emphasizing the pursuit of God’s guidance and preparation for the Day of Judgment. Imam Ali famously said, “People are asleep, when they die, they awaken.” Similarly, the Bible encourages believers to focus on the divine, urging, “Set your minds on things above, not on earthly things.” (Bible, Book of Colossians, Chapter 3, Verse 2) Hinduism and Buddhism share the belief in Maya, the illusory nature of the world, which obscures true existence. In Buddhism, liberation from this illusion comes through enlightenment, while Hinduism emphasizes overcoming ignorance to realize ultimate truth. In the Bhagavad Gita, Krishna states, "This divine Maya of Mine, consisting of the three gunas (qualities), is difficult to overcome. But those who take refuge in Me alone can cross beyond it." (Bhagavad Gita, Chapter 7, Verse 14) 6. Karma "Neither in the sky, nor in the middle of the sea, nor by entering a mountain cleft, nowhere in the world is there a place where one may escape the results of evil karma." (Dhammapada, Verse 127) Many religions share the belief that actions have consequences, emphasizing accountability and moral responsibility. Buddhism teaches that good deeds bring joy and lead to realms of bliss, while evil deeds cause suffering both in this life and the next. Similarly, Hinduism’s concept of karma reflects the law of cause and effect, where righteous actions create positive outcomes, and harmful actions generate negative consequences, influencing one’s reincarnations. Liberation from this cycle is achieved through selfless actions, devotion, and spiritual wisdom. The Bible echoes this principle in Galatians 6:7-8, “whatever a man sows, that he will also reap,” highlighting the rewards of good deeds and the consequences of sin. Islam, while not explicitly teaching karma, emphasizes a similar concept of divine justice, where every deed is recorded and judged by Allah, as stated in the Quran: “Whoever does an atom’s weight of good will see it, and whoever does an atom’s weight of evil will see it.” (Qur'an, Chapter 99 (Al-Zalzalah), Verses 7-8) 7. Reincarnation Hinduism and Buddhism both teach the concept of reincarnation, where the soul undergoes a cycle of birth, death, and rebirth (Samsara). In Hinduism, this cycle is governed by karma—the moral consequences of one’s actions—and liberation (Moksha) is attained by transcending it through spiritual wisdom and righteous living. In Buddhism, reincarnation is similarly tied to karma, with the ultimate goal being enlightenment (nirvana), which ends the cycle of rebirth and brings liberation from suffering. While not traditionally thought of as an Abrahamic belief, there are many proofs that reincarnation is a concept that exists in Judaism, Christianity and Islam. In the Bible, in the book of Matthew, a conversation between Jesus and his disciples shows that people had a belief in the return of souls during the time of Jesus. “When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” They replied, “Some say John the Baptist; others say Elijah; and still others, Jeremiah or one of the prophets.” “But what about you?” he asked. “Who do you say I am?” Simon Peter answered, “You are the Messiah, the Son of the living God.” (Bible, Book of Matthew, Chapter 16, Verses 13-16) Here the disciples are clearly expecting the return of various prophets and messengers, to come back in different bodies. In the book of John we find another clear mention of reincarnation where Jesus states that people must be born again to enter the kingdom of God, “Now there was a Pharisee, a man named Nicodemus who was a member of the Jewish ruling council. He came to Jesus at night and said, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the signs you are doing if God were not with him.” Jesus replied, “Very truly I tell you, no one can see the kingdom of God unless they are born again.” “How can someone be born when they are old?” Nicodemus asked. “Surely they cannot enter a second time into their mother’s womb to be born!” Jesus answered, “Very truly I tell you, no one can enter the kingdom of God unless they are born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit. You should not be surprised at my saying, ‘You must be born again.’” (Bible, Book of John, Chapter 3, Verses 1-7) Islamic narrations also clearly indicate that a belief in reincarnation is a part of the religion, the concept of the Raj’a (The Return) in Islam is actually referring to the reincarnation of a soul into a new body and not bodies coming out of the grave as previously thought. Imam Ja’far Al-Sadiq said: “Whoever does not believe in our Return is not from us.” (Al-Muhtadir, Al-Hassan Ibn Sulayman Al-Hilli, p. 33) Abi Baseer said: Abu Ja’far, meaning Imam Al-Baqir (PBUH), said to me: “Do the people of Iraq deny the Raj’a (The Return)?” So I said: Yes. So he (PBUH) said: “Haven’t they read the Qur'an {And the Day when We will gather from every nation a group}?” (The Holy Qur'an, Al-Naml, Verse 83). (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 53, p. 40, Hadith 6) 8. A World Saviour in the End Times Many religions share the concept of a world savior who emerges during times of moral decay to restore peace, justice, and righteousness. In Judaism, the Messiah is a human leader from David's lineage who ushers in a Messianic Age of harmony. Similarly, Islam's Mahdi is a guided leader who establishes justice before the Day of Judgment, often alongside Jesus. Buddhism speaks of Maitreya, a future Buddha who brings wisdom and renewal. Hinduism's Kalki, the final avatar of Vishnu, restores dharma at the end of Kali Yuga. In Zoroastrianism, the Saoshyant leads the final triumph of good over evil, culminating in a purified and eternal world. 9. Religion is a Man So how can all of these different religions have so many similar practices and teachings? The reason for all of these similarities is that they ultimately originate from the same God, and while their rituals and teachings may differ, they all share one fundamental feature: each was founded by a man appointed by God to lead humanity and impart divine knowledge. From Adam to Noah, Krishna, Moses, Buddha, Abraham, Jesus, Aristotle, Mohammad, and the 124,000 prophets and messengers sent to humankind, these divinely chosen vicegerents carried the religion to the people. The rules and practices for humanity may change over time, tailored to what benefits society most in a given era. Similarly, the knowledge revealed by God varies according to humanity's readiness to understand it. Therefore, true religion is not defined by jurisprudence or specific teachings but by following God’s chosen representative in each era.

The Hidden Treasures of the Bhagavad Gita  The Bhagavad Gita, often referred to as THE famous holy book of Hinduism, is much more than just a Hindu text. Literally meaning "the divine song," the Bhagavad Gita is a treasure for all sincere seekers of truth who walk the earth, and this has been true for over 2,500 years. It is common to hear that when the Bhagavad Gita appears in one's life and one commits to reading it, it works on you like a Guru—from the Sanskrit meaning "the dispeller of darkness." Finding the Gita signifies that the seeker has reached a place of sincere inquiry and dedication in their search for God and that they are now ready to confront the spiritual questions of a life devoted to the Divine. Arjuna and Krishna on the battlefield Part of the Mahabharata—what the Indians proudly refer to as the greatest epic ever written—the Bhagavad Gita is its central text. Its content is a dialogue, but not just any dialogue; it is the conversation between Arjuna and Lord Krishna, a divinely appointed king whose rights have been usurped. He is the Divine Avatar of God, who plays the role of Arjuna's spiritual master. What makes this conversation truly unique is that, while it is profoundly spiritual, it takes place in one of the most intense and urgent situations a human can face: in the middle of a battlefield, just moments before engaging in what may be the most epic and bloody battle humanity has ever known. This serves as a clear message from God that there is no inner reality disconnected from the outer world— as within so without. The battle that is being fought on the outside is also waging in the inside of the human being. And every spiritual practice has a practical application. Monotheism in the Bhagavad Gita  Even though Hinduism is considered a polytheistic religion by many, the Bhagavad Gita is full of quotes and teachings, that point to the oneness of an everlasting creator. “He who sees the Supreme Lord in all beings and all beings in the Supreme Lord, never loses sight of the Lord, nor does the Lord ever lose sight of him.” (Bhagavad Gita, Chapter 6, Verse 30) It is this oneness and interconnectedness that is central to the Bhagavad Gita. Some argue that the entire book's purpose is the realization and pursuit of this Oneness, or Yoga- here not in the modern understanding of the popular pseudo-spritual gymnastic it became in the west since the 60’s - but in its original sanskrit meaning which means: union with God.  For many, the Bhagavad Gita serves as a guidebook for spiritual seekers, offering instructions on how to reach God and unite with the Most High. Its teachings are unequivocally identical to those of monotheistic religions, without the shadow of a doubt: to know God you must obey and dissolve in the divine representative, the messenger of God or “ The Supreme Personality of Godhead” as said in the Bhagavad Gita. Besides, one of the words and concepts that appears over and over in the Bhagvad Gita is " surrender " . Surrendering oneself to God and to the representative of God on earth to attain perfect knowledge and closeness to God is a concept which is echoing the concept of tasleem (submission) in islam, and the obligatory allegiance to the Imam of the time. The word “Islam” itself derives from the word “submission.” "Abandon all varieties of duties and surrender unto Me alone. I will deliver you from all sinful reactions; do not fear." (Bhagavad Gita, Chapter 18, Verse 66) In both Abrahamic faiths and Hinduism, recognising and surrendering to the divine guide, messenger or Imam is the most essential part of practising one’s religion. The messenger of the time is indeed the door, the narrow gate. This concept is found with clarity and similarity in the holy words of Lord Krishna, Imam Ali, and Jesus Christ, who each declared themselves as the source of life and the door to knowledge and salvation. Let's examine a few of their most mystical and powerful statements and their similarities: "I am the beginning, middle, and end of all beings.[...] I am the source of all spiritual and material worlds. Everything emanates from me. To those whose minds are always united with Me in loving devotion, I give the divine knowledge by which they can attain Me.[...] Out of compassion for them, I, who dwell within their hearts, destroy the darkness born of ignorance, with the luminous lamp of knowledge." (Excerpts from Bhagavad Gita) "I am the beginning and the end. [...] I am the rescuer and redeemer of a believer, [...] I separate truth from falsehood,[...] I am the treasurer of Divine knowledge, I am Allah swt‘s ‘Hujjat’ on His creatures, both in the skies and on the earth, I represent His integrity and justice, I create the means (of sustenance),[...] I laid down the earth and raised up the skies." (Khutbat-ul-Bayan) "I am the light that is over all things. I am all: from me all came forth, and to me all attained. Split a piece of wood; I am there. Lift up the stone, and you will find me there." (The Gospel of Thomas) These striking parallels between the Bhagavad Gita and Abrahamic traditions are but a fraction of their shared wisdom. While millions worldwide have found spiritual elevation in this text, few recognize its alignment with the core tenets of Islam, Christianity, Judaism and the teachings of the Mahdi Aba Al-Sadiq. This ancient scripture embodies the eternal divine religion that started in the time of Adam.  Indeed you will find in the Bhagavad Gita the three criteria that prove it to be a divine Call: The Call to the Supremacy of God: The Bhagavad Gita emphasizes that the ultimate authority in the universe belongs to God alone. Krishna, as the Supreme Being, commands Arjuna to rise above his personal emotions, attachments, and interests, urging him to fight not for personal gain or vengeance but for the establishment of divine justice. The kingdom and all its affairs must be governed under the sovereignty of God. The Will and the Succession of the Vicegerent of God on Earth: Arjuna, as a Kshatriya (warrior class), was appointed as a divine ruler but faced opposition from those who usurped his rightful position. His moral dilemma reflects the struggle between human ambition and divine order. By standing up against those who wrongfully seized power, Arjuna’s battle symbolizes the broader principle that God’s chosen vicegerents must strive to reclaim and restore divine justice on Earth. The Divine Knowledge: Krishna - as the vicegerent of god - reveals insights into the nature of the soul (atman), the impermanence of the material world, and the eternal reality of God (Brahman). Krishna’s teachings are not bound by the societal norms or traditions of the age but are universal truths meant to guide humanity. The Knowledge of the Soul While the understanding of the status and role of God's vicegerent is essential and central in the Bhagavad Gita, Krishna's teaching itself is also truly precious and remarkable, especially when it comes to the Soul.  "The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed. How can a man, O Arjuna! who knows It as the imperishable, the eternal, the unborn, the undecaying, cause anyone to be slain? Whom can he slay? Just as a man puts on fresh clothes after discarding worn-out ones, so does the embodied Self, discarding worn-out bodies, proceed to take up new ones." (Bhagavad Gita, Chapter 2, Verse 20) When discussing the soul, the Bhagavad Gita is often celebrated for its teachings on reincarnation and karma. However, one of its most significant insights is its explanation of the components of a human being and the path to liberation. This famous image is frequently referenced when discussing the Bhagavad Gita. The illustration depicts some of Krishna's teachings to Arjuna regarding the soul, the mind, and the lower self, and how a true yogi (believer) is supposed to manage all of it. In the image, we can see the terrified soul, that is not in charge of the vessel (or body). The body is pulled forward by wild horses (the five senses) and steered by the self or ego, which is blind. It is the purpose of each and every one of us to allow our souls to take the vessel over and take control. "Therefore, O best of the Bharatas, in the very beginning bring the senses under control and slay this enemy called desire." [...] "For one who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.” [...] "The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than that." (Excerpts from Bhagavad Gita) The Bhagavad Gita clarifies here the different aspects that make a person who they are, providing a clear and insightful inner map of the human being. The precision and depth of the knowledge presented in this sacred text are so enlightening that anyone who reads it can intuitively understand its meaning and that what is described on the page before our eyes reflects the truths that are alive within each of us. It is truly divine knowledge.  While the Bhagavad Gita's insights into the soul are profound and extensive, they represent just one facet of the text's rich tapestry of wisdom. Meditation, sacrifice, karma, justice, detachment and selfless service, the dilemma of killing, the illusion of absolute pacifism, reincarnation, the body/mind/soul connection, and the nature of reality are among the other main themes and questions you would encounter and find answers to in this holy book. The beauty and what makes this book so special is perhaps the great amount of esoteric knowledge preserved in it and available to the general public, unlike in the Abrahamic faiths where much of it has been lost or hidden in specific and hard-to-obtain manuscripts. While the Bhagavad Gita is surely a must-read for every sincere seeker of truth, it is equally important for every Muslim, Christian, and Jew. Time for Reunification The fact that the Mahdi today recognizes and refers to the Bhagavad Gita as a holy book packed with deep divine knowledge is a blessing for the whole world, but also for the whole of India and the tens of millions of Hindus living elsewhere. The Mahdi reinvites the Hindus to the great monotheistic tradition. The Mahdi actually invites everyone to the true religion of God, the eternal Religion given to Adam and preserved until today by the Ahlul Bayt. It's an opening. An opening and an opportunity for the reunification of God's dispersed flock, a possible reconciliation of divine yet fragmented religions that have grown apart over time. The enduring conflict between the great nations of India and Pakistan has dragged on far too long. Much too long, especially when we recognize that the religions they respectively follow have never truly been enemies. Only the evil religious scholars and misunderstandings born of ignorance created a rift and sparked wars and hatred that should have never existed. Abdullah Hashem Aba Al-Sadiq is revealing that all Abrahamic faiths and Hinduism are essentially the same religion, sharing a common source and many similar teachings. This article offers just a glimpse into these connections. For more striking similarities between these religions, further evidence of their divine origins, and reasons why their followers should unite as one people, we invite every person with an atom worth of light in their heart to investigate the Call of Aba Al-Sadiq.