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Throughout history, religious figures have been regarded as divine emissaries, appointed by God to guide humanity. Their words, along with those of their divinely appointed successors, were meant to be upheld and followed. A recurring theme in many religions is the emergence of self-proclaimed scholars—those not appointed by divine authority—who distort the essence of religion for personal, political, or financial gain. From the time of the Samiri during Moses's era, to the Pharisees and scribes during the time of Jesus, this pattern has repeated itself. Despite divine messengers appointing successors to preserve the truth, mankind has often deviated, favoring those without legitimate authority. The prophets and messengers always attempt to guide their nations and show them who to follow. This pattern repeated itself in Islam as well and ultimately led to the destruction of the Muslims nation. One significant incident in Islamic history, known as The Tragedy of Thursday , occurred when the Prophet Muhammad intended to write a will to prevent the Muslim nation from going astray. However, some companions opposed this, leading to confusion and ultimately preventing the documentation of this critical guidance. As narrated in Sahih Muslim 1637c , Ibn Abbas reported: “When Allah’s Messenger was in his final illness, a group of people, including Umar ibn al-Khattab, were present. The Prophet said: ‘Come, I will write a document for you after which you will never go astray.’ Umar responded: ‘The pain has overwhelmed Allah’s Messenger. The Qur’an is sufficient for us.’ The people in the house disagreed, some demanding the document, others supporting Umar. Amidst the dispute, the Prophet ordered them to leave. Ibn Abbas would later say: ‘It was a great tragedy that their dispute prevented the Prophet from writing the document.’” Despite this opposition, a few days later, the Prophet did indeed write a will in the presence of those who supported it. In this will, he appointed his successors, beginning with Imam Ali, followed by Imam Hasan and Imam Husayn, whom he identified as the leaders of the youth in Paradise. According to Sheikh Al-Toosi in Al-Ghayba , the Prophet dictated the following to Imam Ali on the night of his death: “O Ali, there will be twelve Imams after me and after them twelve Mahdis. You, O Ali, are the first of the twelve Imams. Allah has named you in the heavens as Ali Al-Murtadha, The Commander of the Faithful, the Truthful, the Criterion, the Trusted, and the Mahdi. These titles do not rightfully belong to anyone but you... You are my successor over my family, and my nation after me…” The narration continues to list each of the twelve Imams and then twelve Mahdis, naming three names: Ahmed, Abdullah and Mahdi. It is well established that the individuals named in the Prophet’s will were members of the Ahlul Bayt  (People of the House). The Prophet made their elevated status known throughout his life, and their virtues are documented in both Sunni and Shia texts. The Prophet said: "Fatima is a part of me, and whoever angers her, angers me." The narration reported in Sahih al-Bukhari 3714, where the Prophet Muhammad states, " Fatima is a part of me, and whoever angers her, angers me ," is a powerful declaration of the deep spiritual and emotional bond between the Prophet and his daughter Fatima. This statement elevates her status by showing that her pleasure and displeasure are directly tied to the Prophet’s own, indicating her immense value in his eyes and, by extension, in the eyes of the Muslim community. It implies that honoring Fatima is not just a matter of familial respect, but a religious duty, as any harm or offense to her is seen as harm to the Prophet himself. This hadith affirms her rights, dignity, and moral authority, making it clear that she holds a central and revered position in Islam—not only as the daughter of the Prophet, but as someone whose character and status are intimately linked with the integrity and guidance of the Prophet’s message. The same is true for the Prophets grandson, Hussain. Narrated Ya'la bin Murrah: The Prophet said: "Hussain is from me, and I am from Hussain. Allah loves whoever loves Hussain. Hussain is a leader among leaders." (Jami` at-Tirmidhi 3775) It was narrated that Ibn 'Umar said: "The Messenger of Allah said: 'Hassan and Hussain will be the leaders of the youth of Paradise, and their father is better than them." (Sunan Ibn Majah 118) This hadith highlights the esteemed status and rights of Imam Hassan and Imam Hussain by affirming their unparalleled position among the youth of Paradise. When the Prophet Muhammad declared, " Hassan and Hussain will be the leaders of the youth of Paradise ," he elevated them to a position of spiritual and moral excellence, reflecting their purity, piety, and closeness to him. The addition of “and their father is better than them” further emphasizes the noble lineage and virtue of their family, referring to Imam Ali ibn Abi Talib, who is honored above even these two exalted figures. Together, this hadith underscores not only their spiritual stature but also their rightful place as respected and beloved members of the Prophet’s household (Ahlul Bayt), whose guidance and example hold great significance in Islamic tradition. A’isha reported: "One morning, the Messenger of Allah came out wearing a cloak made of black camel's hair. Then Hasan, Husayn, Fatima, and Ali joined him under the cloak. He said: 'Allah only wishes to remove impurity from you, O People of the Household, and purify you completely.'" ( Sahih Muslim 2424) This hadith shows the elevated status of the people of the House of Mohammed as they were all purified through a thorough purification. This hadith also clarifies the people of his Household and the ones who were purified.  Then from it is the narration of Zaid bin Arqam that preceded in the Chapter of "Showing reverence to the Family of Allah's Messenger". He said: "One day Messenger of Allah stood amongst us to deliver a Khutbah. So he praised Allah, extolled Him, exhorted and reminded (us) and said: 'Amma Ba'du (now then)! O people, certainly I am a human being. I am about to receive a messenger of Allah my Lord (the angel of death) and I respond. And I am leaving among you two weighty things: There first of which is the Book of Allah. In is guidance and light, so hold fast to the Book of Allah and adhere to it.' So he exhorted (us) (to hold fast to it) and encouraged it then said, 'And the members of my household, I remind you of Allah with regards (of your duties) to the members of my family."' ( Sahih Muslim 2408a) This hadith highlights the profound status and rights of the family of Prophet Muhammad, known as Ahlul Bayt. In one of his final sermons, the Prophet stood before his companions and, after praising Allah and offering guidance, stated that he was soon to depart from this world. He then emphasized that he was leaving behind two weighty and invaluable legacies: the Book of Allah and his family. By pairing the Qur'an with his household, the Prophet placed immense significance on the role and status of his family within the Muslim community. He urged the people to hold fast to the Qur'an for its guidance and light, and then, he passionately reminded them of their duty towards his family, saying, “ I remind you of Allah with regards to the members of my family. ” This was a clear indication of the importance he placed on their care and respect. The Prophet’s words establish a spiritual and moral obligation upon the believers to honor and protect his family, especially after his passing. It serves as a lasting reminder that the Ahlul Bayt deserve love, reverence, and loyalty from the Muslim ummah, just as the Qur’an is held in the highest regard. In Jami` at-Tirmidhi 3712 we read: Indeed 'Ali is from me, and I am from him, and he is the ally of every believer after me." The hadith emphasizes the deep spiritual and familial connection between Prophet Muhammad and Imam Ali, highlighting Imam Ali’s unique status. By stating, “ Ali is from me and I am from Ali, ” the Prophet underscores that Imam Ali is not only his close relative but also his spiritual heir, embodying the same values, mission, and qualities of leadership that the Prophet himself exhibited. The phrase “ he is the wali of every believer after me ” establishes Imam Ali as the rightful guardian and leader of the Muslim community following the Prophet’s death. This implies that Imam Ali’s role is not merely political but also spiritual, ensuring the preservation and proper guidance of Islam after the Prophet's passing. The hadith confirms that Imam Ali’s leadership is divinely ordained and essential for maintaining the unity, integrity, and true practice of the faith, positioning him as the first rightful Imam and protector of the community. The Qur'an also reinforces the special status of the Prophet’s family. The following verse is a direct reference to the purity and status of the Ahlul Bayt, indicating their divinely ordained role: Allah intends only to remove from you the impurity [of sin], O people of the [Prophet's] household, and to purify you with [extensive] purification. (Surah Al-Ahzab 33:33) This extensive purification suggests their right to leadership and guidance in the community, as they are seen as models of virtue and piety. Furthermore, the verse implies that Muslims have an obligation to respect and honor the Ahlul Bayt, as their purity is divinely ordained. This divine purification affirms their rights, including their authority to lead and guide the ummah, and stresses the importance of maintaining their status within the community. Thus, this verse underscores the special rights of the Ahlul Bayt, not only in terms of their spiritual purity but also in their role as leaders and protectors of the faith. “Say, [O Prophet], ‘I do not ask you for any reward except love for [my] near relatives.’” (Surah Ash-Shura 42:23) This verse signifies the special status and rights of the Prophet’s family, the Ahlul Bayt, within the Islamic tradition. Islamic scholars across traditions identify these “near relatives” as Ali, Fatimah, Hasan, Husayn, and their righteous descendants. The use of the term “love” (mawadda) in the verse is not limited to emotional affection, but implies deep respect, loyalty, and support for the values and guidance embodied by the Ahlul Bayt. Their love is presented as a sign of faith, a recognition of their purity and sacrifice, and a means of maintaining a spiritual connection to the Prophet himself. Therefore, this verse not only affirms the elevated position of the Prophet’s family but also establishes their right to be loved, followed, and honored by the Muslim community. Despite the overwhelming textual and historical evidence, many Muslims have failed to uphold the rights of the Prophet’s family. Tragically, members of the Ahlul Bayt were martyred, poisoned, and persecuted. Today, the Muslim world is fractured into many sects—seventy-three, according to one narration—of which only one is said to be truly guided. That one group is identified as those who held fast to the successors of the Prophet as mentioned in his will. While Sunni communities historically did not recognize the Prophet Muhammad’s designated successors as outlined in certain traditions, and in some cases supported political figures who were in opposition to the Prophet’s family, the Shia community affirmed the leadership of several of those successors but they deny the truth regarding the role and identity of the Mahdis mentioned in the Prophet’s reported will. The current state of the Muslim world is marked by a troubling combination of disunity, internal conflict, and moral decay. Across many Muslim-majority nations, sectarian violence, political instability, and corruption have become widespread, leading to the breakdown of social cohesion and the erosion of basic ethical principles. Scholars, in some instances, have issued fatwas that permit violence against fellow Muslims, further exacerbating the division within the community. Such fatwas are often used to justify actions that go against the core values of Islam, resulting in destruction, suffering, and a profound loss of trust among Muslims. At the same time, many Muslims are forced to flee their homelands in search of safety, often seeking refuge in countries that were once labeled as enemies of Islam. These displaced individuals face a loss of identity, belonging, and security, while the broader Muslim world struggles to provide the necessary peace and stability. This situation has created an urgent need for a solution that can restore harmony and guide the Muslim world back to its foundational principles. The key to overcoming this turmoil lies in restoring the rights of the Prophet’s family, also known as the Ahlul Bayt. The emergence of the Yamani, the Qa’im, and the Twelfth Imam—figures whose names are preserved in the Will and in  narrations attributed to the Prophet Muhammad—represents a pivotal moment in Islamic eschatology and spiritual renewal. These individuals are not merely symbolic leaders but divinely appointed guides, entrusted with restoring justice, truth, and divine governance to a world marked by corruption and oppression. The Twelfth Imam, also known as the Mahdi, is believed to be the final divinely guided successor in a line of twelve Imams from the Prophet’s family. His return is anticipated as a time of global justice, spiritual awakening, and the fulfillment of God's promise to establish righteousness on Earth. The Qa’im, often associated with the Mahdi, is viewed as the one who will rise against injustice, while the Yamani is understood to be a precursor figure—an upright leader who paves the way and unifies the righteous under the banner of truth. Recognizing the authority of these divinely appointed leaders is seen as essential not only for the unity and guidance of the Muslim nation but also for the broader hope of establishing lasting peace, equity, and moral order in the world. Their emergence signals a return to the pure and original principles of Islam, grounded in compassion, justice, and the unbroken legacy of the Prophet’s household.

The Ahmadi Religion of Peace and Light is an officially recognized religion on the world-stage. We are widely acknowledged as a persecuted faith due to our beliefs. This is due to one of our missions being to expose tyrannical forces, like the Islamic clerics, that through their religious decrees cause immense suffering: hunger, wars, human trafficking, torture, imprisonment, and the coercion of individuals into prostitution or drug dealing. Their actions undermine the principles of peace, tolerance, and coexistence that our religion advocates. The so-called Islamic scholars also seek to annihilate and discriminate against entire communities due to their differing religious beliefs, even though freedom of religion is an essential right granted not by any government entity, but by God Himself, as stated in the Holy Quran: "Let there be no compulsion in religion, for the truth stands out clearly from falsehood. So whoever renounces the Tyrant and believes in Allah has certainly grasped the firmest, unfailing hand-hold. And Allah is All-Hearing, All-Knowing." (Qur’an, Chapter 2 (Al-Baqarah), Verse 256) And: "If We willed, We could send down upon them a ˹compelling˺ sign from the heavens, leaving their necks bent in ˹utter˺ submission to it." (Qur’an, Chapter 26 (Al- Shu'ara ), Verse 4) Despite the clear Quranic verses regarding freedom of religion, many religious scholars and their followers often fail to adhere to this principle. Instead they resort to threats of violence against those who challenge or question their authority. We have unfortunately witnessed, all too often, scholars and their followers engaging in behaviour that contradicts the teachings they claim to represent. Exposing Sheikh Abu Hasan Al-Maliki  During a live broadcast on our Arabic TV channel, The Mahdi Has Appeared,  a widely recognized and reputable channel with a broad reach in the Middle East, the presenters received a call from Sheikh Abu Hasan Al-Maliki from Iraq, who claimed to be a research professor at the Academic Hawza. The sheikh engaged in a heated discussion on a very sensitive topic, the Mahdi. During this conversation, Sheikh Abu Hasan made a startling comment: “You are saying that the religious scholars will fight Imam Mahdi. Let me tell you this: if the Mahdi comes out now, if he rises and wishes to fight the Marjas (clergy), by Allah, we will fight him… And I’m the first to fight him.” The statement was shocking to all of us. In the Shia belief system, the Mahdi is an infallible leader who makes no mistakes. He holds a higher rank than all the prophets and messengers who came before him, with the exception of the 12 Imams and the Prophet Muhammad. How can the scholars now be considered more important than the Mahdi himself? And how can so-called Shia claim that they will oppose and fight the savior of Islam, the very figure who is a pillar of their beliefs? Exposing Sistani and his Followers Shortly after this event, one of the non-working scholars released a public video attacking Aba Al-Sadiq and our religion on a Q&A YouTube channel with over 1.4 million subscribers. For a more detailed analysis of this event, you can refer to the article I wrote on the incident, which is available here . In response to these baseless accusations, Aba Al-Sadiq released a video addressing the false allegations and exposing the corruption among these scholars. He highlighted how they are stealing the sustenance of the people in Iraq, Iran, and other Middle Eastern countries. He also exposed their distorted interpretation of religion, which falsely claims that Khomeini was a prophesied figure, Khamenei is the Khurasani mentioned in the narrations, and Hasan Nasrallah was the Yamani. You can watch the video response in its entirety here . Following the release of the video, we received a barrage of online attacks from Shia followers of Sistani and Khamenei. These attacks included death threats and insults, which are unfortunately typical of followers of the clergy. On December 18, 2024, Sheikh Abu Hasan Al-Maliki made a second call to our Arabic TV channel, during which he issued a death threat against our TV presenter, Aba Muhammed. Aba Muhammed has been a voice for the poor and needy in Iraq and is widely respected by many educated individuals in the Middle East. The caller threatened, “Keep it in your mind, by Allah, I swear by Allah, I swear by Allah, I swear by Allah, if you were in Iraq we would kill you.” Following this, another caller contacted our Abdal Al-Sham  show on the TV channel The Mahdi Has Appeared  and made the following remarks: “With you is a man who is from the followers of the Mahdi, may Allah hasten his relief. I’m here to give you glad tidings that we will cut off your heads… you women, who’s talking now.” Amer, one of the presenters, asked him, “Ok fine, why do you want to cut our heads?”  The caller continued, “Because you are talking about the Imam, and you are talking about religion and knowledge, while you are very far from knowledge, and your job is only spreading corruption, and filth.” Amer said, “Ok fine, hear me out, let’s have a discussion. You want to cut our heads, you said you will cut our heads, what is the sin that we committed? We are calling to the supremacy of Allah, and to Imam Mahdi (pbuh), does this make it your duty to cut my head?” The caller said, “You speak against Sayed Ali Al-Sistani and say that Imam Mahdi is present.” As is clear from the interactions, representatives of the Shia school, including the caller who stated he would fight the Mahdi if he stood against the Shia clergy, reveals the deep corruption within this school and many of its followers. The conversation between brother Amer and the caller exposes the dishonesty, ruthlessness, and lack of humanity.  Similarly, many followers are willing to resort to extreme violence, including decapitation, simply for the sake of silencing those who expose the corruption of their leaders. Instead of holding their scholars accountable for these transgressions, they are prepared to die in their defense and commit acts of violence to protect them. As long as these non-religious scholars continue to influence and spread their hateful and violent ideas through their platforms, acts of violence and intolerance are likely to continue.  It is astounding that followers of Sistani and Khamenei see firsthand the evil and wrongs perpetrated by these scholars in their cities: the operation of prostitution rings, permitting the sexual exploitation of young girls as young as nine under the guise of temporary (Mut’a) marriage, and the abuse of needy and believing sisters. They observe the elderly, men, women, and children suffering and sleeping on the streets of Iraq. They witness their own Muslim brothers and sisters, fellow Iraqis, struggling for basic necessities like food and clean water. And yet, they still take such stances to protect the scholars?  And all of this occurs while this corrupt and non-religious school of Shia Islam receives substantial finances on a daily basis and hosts millions of pilgrims during events such as the Arba’een pilgrimage. This contradiction highlights a deep issue within the Shia community, where the influence of scholars outweighs the need to care for the vulnerable. The corruption and exploitation, especially in terms of temporary marriages that can be used to justify sexual exploitation, emphasize the need for total reform of a system that has failed its people by allowing such abuses and corrupt practices to continue. The fact that the followers of these religious leaders ignore these crimes in favor of loyalty to their scholars raises serious questions about both the scholars' role in causing suffering and corruption, and the moral compass of their followers who protect them. For those without a voice, we demand the rights of free speech and the right to hold those corrupt individuals who masquerade as representatives of the Prophet Mohammed. We demand accountability for the millions murdered in senseless wars, as well as for the curable diseases, poverty, hunger, that affect countless men, women, and children. The Shia scholars must be held accountable for the exploitation in the practice of temporary marriage (Mu'ta), which has harmed countless young girls and shackled our vulnerable sisters. The cause of this issue lies with the same scholars who have created the environment that forces these individuals into such degrading and humiliating circumstances. For them, we demand what you preach: generosity, kindness, justice and humanity.  We demand this in the name of Imam Mahdi.

The Holy month of Ramadan is the month in which Prophet Mohammed is said to have received his first revelation. For thousands of years, fasting has been enjoined upon the entire Muslim community during this month. In its essence, Ramadan is supposed to be a time of meditation, spiritual cleansing, and charity. During Ramadan, Muslims should not only abstain from food, water, and intercourse but also from doing anything deemed sinful or impious. However, something has changed in recent years, something all Muslims feel but few dare to say out loud—it’s the corruption and decay of what was once a holy month. Live bands, stuffed camels, and plastic lanterns have replaced solemnity and spirituality. Ramadan has become a month of entertainment rather than a month of remembrance and piety. Asceticism and spiritual reflection have been overshadowed by consumerism and indulgence. In the Middle East, Ramadan now comes with pizza meal deals and religious quiz shows on television. Singing and dancing have become essential components of the modern “Ramadan mood.” On top of all this, Ramadan has turned into a month of excess and wastefulness. At Iftar, piles of food flood dinner tables, and elaborate Iftar parties have become competitions for status, based on the number of guests and dishes. This results in the wastage of vast amounts of food that could otherwise feed the poor across the world. What has happened to Islam’s most holy month and the Muslim community? How has a month once blessed and meaningful ceased to feel religious at all? Prophet Mohammed said: “ A human being fills no worse vessel than his stomach. It is sufficient for a human being to eat a few mouthfuls to keep his spine straight. But if he must (fill it), then one third of food, one third for drink and one third for air. ” (Sunan Ibn Majah, Ibn Majah, Book of Food, Hadith 3349) This advice from Prophet Mohammed is especially relevant during the holy month of Ramadan, a time when Muslims should focus on getting closer to God and following the example of their Messenger. Yet, in recent times, the Iftar meal to break the fast after sunset has become increasingly lavish. Night after night, Muslims compete to serve the most dishes. In the Gulf, five-star hotels host opulent buffets of meats, vegetables, and desserts every evening during Ramadan, often in large ballrooms. Year after year, dozens of Muslims are hospitalized after overeating at such feasts. Arabian Business reported that hospitals in Qatar receive an average of fifteen patients daily during Ramadan due to overeating. If this holy month was meant to bring Muslims closer to God and further away from worldly life, then these large Ramadan buffets appear almost blasphemous. It should pain every sincere Muslim to see the meaning of their religious festivals buried under a mountain of indulgence and consumerism. This is not a natural development; rather, it is a sign of the last age, in which Satan has infiltrated the religion of God and distorted it beyond recognition. Prophet Mohammed said: “ A time is soon coming to mankind when nothing of Islam but its name will remain...” (Mishkat al-Masabih, Book of Knowledge, Hadith 276) Ramadan has indeed become a month of food. Proof of this is that Muslims across all nationalities have been reported to gain weight during Ramadan. In Tunisia, a survey by a government-run health institute showed that 59% of women and 35% of men gained weight during Ramadan. The average consumption of food soars by 50% during the month. Two-thirds of Saudis report weight gain among some or all family members after Ramadan. In Amman, demand for meat products increases by almost 50% during Ramadan, which is already a period of high consumption. How ironic is it that in a month devoted to fasting, Muslims gain weight? What does this say about the distortion of the month’s original meaning? In specially erected Ramadan tents, hundreds of people feast until the morning. These tents, once a symbol of Middle Eastern hospitality and charity, have become luxurious spaces for extravagant dinners and late-night entertainment. Lavish Arabian Nights-inspired tents are now staples of Ramadan across the Gulf, featuring pyramids of desserts, shisha, and live entertainment. At the Jumeirah Beach Hotel’s Ramadan tent, for example, the minimum price is $270 per guest for food and non-alcoholic drinks. These grand Iftars are often followed by all-night shopping sprees, as many stores remain open until dawn. Discounts and offers flood advertisements before Ramadan, urging people to consume more than ever. The advertising world promotes luxury and comfort, encouraging people to buy and eat more than they can consume. The Dubai Department of Tourism describes Ramadan in its shopping mall guide: “With extended trading hours and a higher volume of shoppers after dark, malls make Ramadan an extra-special experience with a calendar of events and exhibitions. Visitors can expect everything from live concerts to exhibitions of traditional art and handicrafts, as well as giveaways and special offers throughout the holy month.” Muslims now shamelessly turn religious events into shopping and entertainment festivals. Prophet Mohammed warned: “By Allah, it is not poverty that I fear for you, but I fear that worldly riches may be given to you as they were given to those before you. You will vie with one another for them as they did, and they will destroy you as they destroyed them.” (Sahih Al-Bukhari, Al-Bukhari, Book of Jizyah and Mawaada'ah , Hadith 4635) In Egypt, Ramadan is less lavish than in the Gulf but equally unspiritual. Cafes and public squares remain packed with Egyptians smoking water pipes and socializing until the early hours of the morning. Egyptians spend double the amount on food during Ramadan compared to other months. Everyone from McDonald’s to Lipton Tea offers Ramadan promotions. And a recent Iftar at the Cairo Grand Hyatt doubled as a launch party for the new Mercedes-Benz. Food Waste During the Month of the Poor Ramadan in Egypt is marked by lavish celebrations in the form of music, dance, and grand buffets, often featuring meat, chicken, and fish all at once. Studies have shown that those who eat out and those who cook at home during Ramadan tend to buy and consume twice the amount of food compared to any other month. The National Centre for Social and Criminal Research (NCSCR) in Egypt estimates that national spending on food during Ramadan amounts to 1 billion Egyptian pounds every single day. Egyptians spend 66.5% more on meat and poultry, and 63% more on sweets. Despite Ramadan being intended as a month for personal reflection, self-discipline, and spiritual growth, these lavish feasts stand in stark contrast to the true essence of the holy month. In the Quran, it is said: “O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous.” (Qur’an, Chapter 2 (Al-Baqarah), Verse 183) It is ironic that in a month meant for fasting and abstinence from food, Muslims paradoxically spend the day preparing meals and the evening feasting on them, often posting images of their culinary creations on social media, which took hours to prepare. The focus of Ramadan has shifted from inward reflection to outward display, with many spending an increasing amount of time blogging, lobbying, and spending money on Ramadan-related products and experiences. Twitter activity alone rises by an average of 26.3% during Ramadan, with users predominantly sharing photos of their opulent Iftar dinners and competing over who has the most lavish spread or who wears the most fashionable outfit for Iftar. In this way, Ramadan in the Arab world has become just as commercialized as Christmas in the West—if not more. “O children of Adam! Wear your beautiful apparel at every time and place of prayer; eat and drink, but waste not by excess. For Allah loves not the wasters.” (Qur’an, Chapter 7 (Al-A'raf), Verse 31) The hunger and thirst Muslims feel during Ramadan are meant to remind them of the daily struggles faced by the less fortunate—those who go without food and must fight for their next meal. Yet, instead of using the month to practice restraint, many Muslims break their fast with lavish meals, filling tables with enormous quantities of food that ultimately end up in the trash. How many hungry children could have been fed with the food wasted day after day during the holy month? Every year, food waste increases dramatically in Muslim-majority countries. In Malaysia alone, around 270,000 tonnes of food are thrown away during Ramadan. According to the Solid Waste and Public Cleansing Management Corporation (SWCorp), this amount of food could have fed 180 million people—six times the country's population of 27 million. Meanwhile, thousands of people live on the streets, unsure where their next meal will come from. In the UAE, approximately 1,850 tonnes of food are discarded every day during Ramadan—nearly twice the amount wasted in any other month. More than 500 tonnes of that food is still perfectly edible, yet it is discarded, while millions of migrant workers live in harsh conditions, struggling to get even one meal a day. Jordan also reports a significant increase in food waste during Ramadan. In the first two days of Ramadan in 2017, the volume of waste collected in the capital, Amman, increased by 500 tonnes, while a third of the country's population lives under the poverty line. Similarly, in Egypt, at least 60% of perfectly edible food is thrown away during Ramadan, even as 16 million people in the country live below the poverty line. Even the holiest sites in Islam are not immune to this waste. After Hajj, Ramadan sees the highest number of pilgrims traveling to Mecca, but with the influx of visitors, luxury hotels raise prices exorbitantly . In 2018, workers in Mecca collected 5,000 tonnes of waste during the first three days of Ramadan. Saudi Arabia has been ranked as the biggest food waster in the world, with 30% of the four million dishes prepared during Ramadan being discarded uneaten. The increase in food consumption and waste leads to rising food prices, creating yet another burden for the underprivileged during Ramadan . In 2011, food prices in Pakistan rose by 17% during Ramadan, exacerbating food insecurity for 60% of the country’s population, according to the National Nutrition Survey. Similarly, in Abu Dhabi, vegetable and fruit prices rise by about 15% during the month. Commercialization of the Holy Month A major reason for the Muslim community's oblivion to these harsh realities is the portrayal of Ramadan in commercial advertisements. On billboards and social media, we rarely see the poor or their struggles. Instead, companies like McDonald's and Coca-Cola promote a glossy, colorful image of Ramadan, where everyone breaks their fast with a happy meal and Lipton tea . Khaled Gadallah, managing partner of the Dubai-based advertising firm Tonic International, compares Ramadan to a month-long celebration like Christmas or the Super Bowl. In 2012, Pepsi spent $91 million on Pan-Arabic television ads, and Coca-Cola spent $40 million. The commercialization of Ramadan is now akin to Christmas or Hanukkah, with large corporations profiting from the sale of merchandise and food items adorned with symbols like the half moon or lantern. In Egypt, advertising spending during Ramadan alone hit $146 million in 2009, a 62% increase compared to any other month of the year. Companies aggressively market their products, offering Ramadan-specific promotions that have little to do with the spiritual significance of the month. It’s not about fostering spiritual growth—it’s about profits. Fashion designers also capitalize on the Ramadan market. Companies like DKNY have used Hadiths of the Holy Prophet to market their exorbitantly priced luxury clothing, marketed as modest or Islamic wear for women during Ramadan . In 2017, Glamour  magazine even titled an article “Ramadan Is the Holiday High Season for Modest Fashion Brands,” noting that women in Dubai use the occasion to show off their unique style. Ramadan has become a season of shopping, feasting, and showing off, rather than a time for spiritual reflection. The Prophet Mohammed said, “Verily, simple living is part of faith.” (Sunan Abi Dawud, Hadith 4161) In 2018, Amr Khalid, one of the world’s most influential Muslim preachers, appeared in a Ramadan commercial for a brand of chicken, suggesting that eating this chicken would bring people closer to God in prayer. This advertisement is a clear representation of how Ramadan has been hijacked by capitalism. The month of fasting, spiritual rejuvenation, and reflection has been turned into a season of overeating, excessive spending, and mindless entertainment. In the Arab world, Ramadan has also become a television season. In the UAE, Emirati viewers watch TV for more than six hours a day during the first ten days of Ramadan. In Egypt, the TV season during Ramadan is known as “The Ramadan Race,” with dozens of new series being promoted—none of them with religious content, and many featuring provocative themes. Shows like Hikayat Hayat  (a story about a mother and son falling in love) and Mazag alkhair  (the celebrity life of a drug dealer) highlight the growing trend of materialism and escapism during Ramadan. In 2018, even a controversial Egyptian belly dancer, Sama Al Masry, announced her plan to host a religious show during Ramadan, making a mockery of the sacredness of the month . As families gather around the TV after Iftar, watching episode after episode of trivial shows, the question must be asked: at what point does prayer, charity, spiritual reflection, and quality family time come into play? Sadly, it seems that in the modern-day Ramadan, these virtues have been overshadowed by the distractions of consumerism and entertainment. One of the most controversial programs aired during Ramadan in the Middle East is Ramez Wakel el-Gaw , an Egyptian pranking television show that has garnered widespread attention in recent years. This show, hosted by Ramez Galal, is known for its shocking and often uncomfortable pranks, with celebrities believing they are in life-threatening situations, such as a plane crash. Among the many well-known figures who have been victims of these pranks is US model Paris Hilton, who is infamous for her provocative media appearances. In 2016, Ramez Wakel el-Gaw  became the most-watched show in Egypt during Ramadan. However, the question arises: Is it truly humorous for the guests, who genuinely believe they are facing imminent death? The humor in Ramez Wakel el-Gaw  is heavily criticized for being inappropriate, relying on crude jokes, explicit language, and even sexual harassment accusations against the host. Despite this, the show continues to capture the attention of millions, while religious scholars in the region seem to turn a blind eye, with some even participating in or endorsing their own Ramadan TV shows. In Pakistan, the Ramadan experience is dominated by the superficiality of late-night game shows. The hosts are charming, the prizes are enticing—though often out of reach for the average Pakistani—and the games are demeaning at best. Contestants, driven by the desire for material gains, participate in ridiculous challenges, all while the nation tunes in after Iftar. The real motivation for many participants seems to be the fleeting fame of being on television or the hope of winning luxury gadgets that most cannot afford.  The commercialization of both Ramadan and Christmas highlights the extent to which consumerism has hijacked the true spirit of religious holidays. The question remains: Is the TV industry solely to blame for this shift, or do the viewers, who eagerly consume every bit of entertainment—including the most indecent of content—bear responsibility for the trivialization of these sacred months? The irony is clear—what should be a time of spiritual reflection and devotion has become a month of materialism, indulgence, and spectacle. As corporations and media networks profit from the commercialization of Ramadan, the essence of the month is overshadowed by shallow distractions. Ramadan is the new Christmas It is disheartening to see how Ramadan has become a farce, disconnected from the core values of Islam. Take, for instance, the 2005 White House Iftar dinner hosted by then-President George W. Bush, while at the same time leading a brutal war in Iraq that claimed the lives of over one million civilians. Watch here . In 2018, his successor, Donald Trump, also held an Iftar dinner—despite his administration having banned Muslims from entering the United States and his role in the devastating and ongoing war in Yemen, which has caused untold suffering to Muslim populations. These political figures, who have inflicted pain and destruction on Muslim communities, use the supposed blessings of Ramadan to ingratiate themselves with the very people they harm. Ramadan should be a time of self-reflection, spiritual growth, and devotion to God. Yet, it is increasingly hijacked by distractions that are at odds with its purpose. Our behavior during Ramadan reflects our relationship with God throughout the rest of the year. Why has Ramadan lost its blessings? Why do we witness corruption, disrespect, and disgrace everywhere we turn? The answer lies in our daily lives, where we indulge in worldly desires and treat religion as little more than a hobby. We have forgotten the true meaning behind the rituals we practice, and in doing so, we have lost touch with God. Religion has been so distorted that Islam, in many respects, has become a name devoid of its original purpose. This degradation is evident in the actions of some scholars, who issue fatwas on trivial matters like building snowmen or drinking urine—demonstrating just how far removed they are from the true teachings of Islam. Meanwhile, rulers live in luxury, inhabiting opulent hotels and towering skyscrapers that overshadow the Holy Kaaba, all while claiming to be religious authorities. Yet, these are the same scholars and rulers who are entrusted with telling us when to begin and end the holiest month of Ramadan. The contrast between the true essence of Ramadan and the actions of those in power is glaring. It begs the question: How did we allow the sanctity of this month to be so corrupted? How have we, as a community, allowed the sacred to become so hollow?

Aishath Lum'aa Inaz, a native of the Maldives—a region deeply influenced by Indian, Sri Lankan, and Arabic cultures—has taken a bold stand in a society dominated by Sunni Islam. In a country where practicing any religion other than Sunni Islam is forbidden, and possession of religious texts such as the Bible is prohibited, Inaz has declared her belief in the teachings of Aba Al-Sadiq, affirming her faith in God and standing firm in the face of societal and legal restrictions. “I will strengthen you, yes, I will help you, I will uphold you with My righteous right hand.” (Bible, Book of Isaiah, Chapter 41, Verse 10) The Maldives enforces stringent religious laws, including restrictions against Shia Islam and other faiths. Declaring oneself a member of a different religion can lead to arrest and social ostracization, with citizenship itself tied to adherence to the state religion. The Divine Just State got an exclusive interview with Aishath as part of its Ramadan Interview series. What was your background faith? I was raised as a Sunni Muslim, but I always harbored doubts about the core teachings of the faith. Despite these uncertainties, I didn’t allow myself to explore them because I feared that questioning might lead me to disbelief in God. The religious environment here enforces the notion that questioning is tantamount to a lack of faith, which discourages critical thinking. For instance, we were taught to read Arabic solely for reciting the Qur’an, which is a mandatory subject along with Islamic studies. However, we were not taught Arabic as a language, leaving most of us able to read the text without understanding its meaning. Only recently have they begun teaching Arabic as a language in schools. This restrictive approach made me feel afraid to question or challenge the norms, even when things seemed unjust or misguided. Abu Sa’id al-Khudri reported: The Prophet Mohammed said, “Let not fear of the people stop one of you from speaking the truth, if he knows it.” (Musnad Ahmed ibn Hanbal, Ahmed ibn Hanbal, Hadith 11869) Blind submission was ingrained in us as a mark of true belief. The greatest challenge for me was overcoming the fear and indoctrination that stifled my pursuit of truth. "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." (Bible, Book of Matthew, Chapter 15, Verse 14) How was the Islamic education system and your journey? In our Islamic education, we were taught only what aligned with the prescribed narrative. Fundamental aspects of Islamic history were left out. For example, I had no knowledge of the Battle of Karbala or the sacrifice of Imam Hussain until I learned about the dawa of Aba Al-Sadiq. I was introduced to the call through my cousin, Brother Lazzan. He began sharing insights about Shia Islam and the Arrival Series from 2008. I listened and watched, but fear initially prevented me from contemplating the material. The Arrival Series, inspired by Aba Al-Sadiq, delves into revelations in world religions regarding the Antichrist, Imam Al-Mahdi, and the Second Coming of Christ. It resonated globally, drawing millions of viewers. How was your path into the dawah of Aba Al-Sadiq? My journey deepened during the era of The Goal of the Wise, when readings were conducted on Paltalk. It was through these sessions that I began to understand the dawah of truth. I experienced signs and dreams that confirmed the authenticity of the message. For instance, I considered performing Istikhara to seek God’s guidance about the call. On my way home, I heard a Qur’anic verse: "Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow." (Qur’an, Chapter 18 (Al-Kahf), Verse 6) This moment felt miraculous. It remains a source of reassurance whenever doubts creep in. I also had recurring dreams about Aba Al-Sadiq and Imam Ahmad Al-Hassan, in which I was actively involved in the dawah—this was even before I pledged allegiance. I spent months researching, reading The Goal of the Wise, and watching The Mahdi Has Appeared YouTube series before formally pledging allegiance. "God will pour out His Spirit on all people; your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions." (Bible, Book of Joel, Chapter 2, Verse 28) What was the pivotal moment in your path of truth? What convinced me about the call was its logical coherence. The answers I received addressed all my long-standing doubts. The truth became apparent through the teachings, which portray God perfectly and judge individuals based solely on their faith and conviction—not their background. Countless fulfilled prophecies also reinforced my belief, including the death of King Abdullah of Hijaz and the Holy Will of Prophet Mohammed, which mentions Aba Al-Sadiq as the strong rope of God’s protection in these times. The raising of the black banners of the East, inscribed with Allegiance is to God Alone, is yet another testament. How are you spreading the call currently? Given the risks, I’ve cautiously discussed the dawah with some family members and close acquaintances, though most responses have been met with skepticism and hostility. I’m also translating the Mahdi’s Manifesto into our local language to make the message accessible to Maldivians. Once the translation is complete, we plan to distribute it alongside posters and banners across the islands. My brother Lazzan and I are also working on creating a social media page to expand outreach digitally. How are the local scholars reacting to the call? The religion is not widely known in the Maldives, but some scholars who have addressed it dismissively label us as deceivers (dajjals). However, we know from the teachings of Prophet Mohammed that the real deceivers of this era are corrupt scholars who misguide people. Abu Dharr reported: "I was with the Prophet one day, and he said, ‘There is something I fear for my community more than the Dajjal.’ I asked, ‘What is it, O Messenger of God?’ He replied, ‘Misguided and astray scholars.’" (Musnad Ahmed ibn Hanbal, Ahmed ibn Hanbal, Hadith 20335) This opposition only strengthens our resolve. We’ve just begun sharing posters about the call this month, and we plan to expand these efforts across the islands, ensuring the message reaches everyone. "They who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint." (Bible, Book of Isaiah, Chapter 40, Verse 31)

Andrew, a recent British convert to the Ahmadi Religion of Peace and Light (AROPL), has become a fervent advocate for the teachings of Aba Al-Sadiq. His journey to faith began from a non-practicing Christian background—specifically, the Church of Scotland—when a neighbor, who was Muslim, began inviting him to learn about Islam. Initially, Andrew was indifferent to it, but that changed after a pivotal encounter. One evening, the neighbor unexpectedly knocked on Andrew's door, saying, "I don't know why I'm here, I just know I'm meant to be here, if that makes any sense." This moment marked the start of a profound shift in Andrew's perspective. Reflecting on his experience, Andrew recalled the words of the Quran: “You surely cannot guide whoever you like ˹O Prophet˺, but it is Allah Who guides whoever He wills, and He knows best who are ˹fit to be˺ guided.” (Qur’an, Chapter 28 (Al-Qasas), Verse 56) Andrew invited his neighbor in, and their conversation eventually led to a question: Would Andrew be willing to recite his testimony of faith? To his own surprise, Andrew agreed. He had never planned to take that step, but the words came out of his mouth—“yes”—and in that moment his life changed. His family and friends accepted his newfound faith, though his youngest son reacted with skepticism, believing his father had converted to Islam to spite him. This reaction stemmed from the son's fear of how Muslims treat gay people, as he himself is gay. In the months that followed, Andrew became increasingly disillusioned by what he perceived as misguided behavior within the Muslim community, both in the masjid and beyond. His discontent led him to a significant realization: much of what he had witnessed was due to widespread misguidance. Imam Ahmed Al Hassan has asserted that "99% of Islam is false," adding that in the End Times, the savior of Islam would bring a new book, matter, and jurisprudence. This, Imam Al Hassan indicated, suggested that the Muslim community would be astray when the Mahdi—whom many Muslims await as the redeemer—appears. This notion echoes the words of Imam Al-Baqir, who said: “When our Qaim (Riser of Truth) rises, he will call the people to a new matter, as the Messenger of Allah called. And verily, Islam started as something strange, and it will return as something strange, so glad tidings to the strangers.” (Kitab Al-Ghayba, Al-Numani, p. 336; Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 52, p. 366) Andrew's faith journey continued as he deepened his understanding of the Quran. Initially, he focused on reading the Quran alone, which seemed to provide clarity at the time. His exploration into the teachings of the Ahlul Bayt, particularly their connection to Prophet Muhammad, came through a friendship with now AROPL member Sarah, a woman he had known for several years. However, it wasn't until Sarah began contemplating her own pledge to Aba Al-Sadiq that Andrew found himself drawn further into the movement. He watched videos and short clips about Abdullah Hashem and prayed for guidance. Andrew believes his prayers were answered, as he felt a sense of clarity and courage to take the next step in his faith journey. Andrew recalls a passage from the Book of Joshua (1:9): “Have I not commanded you? Be strong and courageous. Do not be afraid; do not be discouraged, for the LORD your God will be with you wherever you go.” (Bible, Book of Joshua, Chapter 1, Verse 9) These words resonated with him as he made the decision to publicly affirm his allegiance to the cause of Aba Al-Sadiq. Determined to support his newfound beliefs, Andrew began putting up posters in his community and engaging in conversations with people from all walks of life, from Muslims to Christians, about the dawah of Aba Al-Sadiq. He often shared his conviction that the chaos in the world is rooted in the absence of a religious leader appointed by Allah, the almighty God. Reflecting on the reactions of those around him, Andrew noted that many people were initially surprised when they first heard about the call. However, he sees this as a sign from Christ himself. He cited the Gospel of Thomas: “When one is disturbed, one will marvel, and will reign over all.” When asked about his plans for the future, Andrew expressed uncertainty about his long-term goals but affirmed his commitment to the truth. “ I really can't say right now, all I know is I am definitely on the truth. ” he said. “ I believe our role is to help and support.”

RABAT, Morocco — In the bustling streets of Morocco, a quiet yet determined revolution brews in the heart of Ghizlaine, a believer in the Ahmadi Religion of Peace and Light (AROPL). Her story is one of resilience, faith, and defiance against societal and religious norms in a nation grappling with political and spiritual upheaval. Ghizlaine’s path to AROPL began in early 2023, during a conversation about one of Islam’s most contested historical conflicts: the power struggle between Muawiyah and Imam Ali. The discussion, which touched on centuries-old divisions within the Muslim world, sparked a journey of discovery for Ghizlaine. Questions she had never considered began to surface, leading her to explore the less-taught narratives of Islamic history. Through her research, Ghizlaine encountered harrowing accounts of early Islamic events, such as the tragedy of Thursday when Prophet Mohammed was allegedly prevented by his companions from writing his final will—a moment recorded in Sunni hadiths. Another revelation came with the story of the attack on the home of Lady Fatima Zahra, an incident that led to her miscarriage and untimely death. These discoveries deeply shook Ghizlaine and ultimately led her to convert to Shia Islam. But her spiritual transformation did not stop there. Within two months, she discovered AROPL and the call of Aba Al-Sadiq. The teachings resonated profoundly, providing clarity on questions that had long troubled her. For Ghizlaine, the faith’s emphasis on justice, equity, and the fulfillment of prophetic promises offered hope in a world rife with inequality. Her conviction grew stronger when she recognized the significance of the Black Banners from the East, a prophecy she interpreted as a sign of the Mahdi's arrival. “Then the black banners will rise from the East, and they will fight a fight that no nation has fought before....If you see him, pledge allegiance to him even if crawling on ice, verily he is the Caliph of Allah the Mahdi.” (Kanz Al-Ummal, Al-Muttaqi Al-Hindi, Vol. 14, p. 263, Hadith 38658) Ghizlaine embraced the belief that the Mahdi had indeed appeared and was tasked with restoring the earth after years of seismic social and spiritual shifts. Despite her newfound faith, Ghizlaine has faced significant challenges, particularly within her family. Her mother initially reacted strongly to her conversion, though she has since softened. Ghizlaine continues to gently encourage her parents to learn about AROPL, sharing videos from platforms like The Mahdi Has Appeared YouTube channel and praying for their guidance. In her wider community, however, the response has been less forgiving. A close friend severed ties after Ghizlaine shared teachings from Aba Al-Sadiq and videos about the faith. A professor of Hadith sciences, once a critic of her interest in astrology, blocked her on social media after she shared evidence supporting the call of the Mahdi. These experiences have solidified Ghizlaine’s belief that many religious leaders are driven more by societal pressures than by genuine spiritual inquiry. She compares them to the scholars of Bani Umayyah, who seized power after the Prophet's death, and echoes warnings from Islamic tradition about the dangers of corrupt scholars in the end times. "The scholars of the end times are agents of tyrants, the worst creatures under the sky," she says, paraphrasing a prophetic tradition. "They mislead others while opposing the Mahdi and his message." Undeterred, Ghizlaine has taken her faith to the streets. Armed with posters and a steadfast resolve, she seeks to raise awareness about the appearance of the Mahdi in Morocco. In a country where media coverage of AROPL is nearly nonexistent, her grassroots efforts stand as a testament to her unwavering dedication. Her mission is not without risks. Distributing materials about AROPL has made her a target of societal backlash, but Ghizlaine remains steadfast, drawing strength from her faith and the teachings of Aba Al-Sadiq. "The seed sown on good soil is the one who hears the word and understands it," she says, quoting Matthew 13:23. "It bears fruit—a hundredfold, sixtyfold, or thirtyfold." For Ghizlaine, the appearance of the Mahdi signifies hope amidst despair, a call to justice in an unjust world. She believes her mission is not only to spread the message of AROPL but also to challenge the entrenched norms that have long stifled spiritual and intellectual freedom. As she continues her journey, Ghizlaine serves as a reminder of the power of faith to inspire courage, even in the face of overwhelming opposition.

As part of the ongoing outreach and community development program, the Ahmadi Religion of Peace and Light (AROPL) is featuring a series of interviews with many of the believers around the world. These individuals come from a broad range of creeds and circumstances and have taken unique personal journeys to reach this faith. Such testimonies serve as evidence for the Quranic verses revealed by Prophet Mohammed. "And you see the people entering into the religion of Allah in multitudes." (Qur’an, Chapter 110 (Nasr), Verse 2) This Ramadan special features an interview with Laure Delogne from Belgium, a firm believer and follower of Abdullah Hashem. Many such steadfast souls demonstrate that the people of God in this era come from all parts of the world. Imam Mohammad Taqi declared: "Allah will gather His followers around Him. Their number will be 313, the same as the companions of Badr. They will gather from different parts of the earth" (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 52, p. 283, Hadith 10) Laure is renewed in spirit and faith, a humble, God-fearing woman. Like many in the Ansary community, she is discovering and sharing her hidden talents to spread peace and light. Laure has been using her craft skills to create unique and meaningful embroidery inspired by the living Imams and symbols of this pure religion. Such creative contributions energize the call and reflect the divine spirit of reaching truth-seekers in today’s world. "He has filled them with skill to do all kinds of work as engravers, designers, embroiderers in blue, purple, and scarlet yarn and fine linen, and weavers—all of them skilled workers and designers." (Bible, Book of Exodus, Chapter 35, Verse 35) What was your background and former faith? My whole family is Christian, so I was baptized into the Christian faith initially. As a child, I attended church with my grandparents. Growing up, religion in my country gradually faded away; only the elderly continued practicing it. As a result, I drifted from my faith for a period, mostly because I could not see its benefits for myself or the world around me, especially when I observed how some so-called religious people acted in society. However, I always felt there was something beyond my understanding that I needed to explore—I just wasn’t sure where to begin. How did you come to the faith in Aba Al-Sadiq and AROPL, and what convinced you of the call? I met AROPL member Ulises, who was my gym coach. He likely sensed that I had lost my way and started sharing religious content with me to research, one by one, like for example The Mathnawi by Rumi. Then he introduced me to The Goal of the Wise, written by the second Mahdi, Aba Al-Sadiq. I felt like the words in that book were speaking directly to my heart. Even though there’s still much to learn, it felt surreal—almost as if I already knew this truth, which was both comforting and transformative. What convinced you of this call? Primarily, it was the logical and reasonable proofs Aba Al-Sadiq provides in his book, such as the Will of Prophet Mohammed. The emphasis on “Peace” and “Light” in the title of this religion also resonated deeply with me. Additionally, alongside my spiritual journey, I was searching for meaning in my work. Finding a purpose that allows me to help others is a core principle for me. Artwork by Laure What have you done since finding the call? I am trying to spread this call by practicing the morals and manners revealed by Aba Al-Sadiq, sharing the proofs with family and friends, and distributing posters that invite people to God’s call in my local area and online. How was the reaction of family and friends? Even though religion and spirituality don’t speak to their hearts, they have been surprisingly supportive. My two brothers told me that if it makes me happy, that’s what matters most to them. I am truly grateful to have two brothers who accept me fully. How have you focused your street dawah, and what are your long-term intentions? I’ve been distributing flyers on the streets and brainstorming ways to bring more people to this religion. I see dawah as important work that can transform lives. I hope to join the Divine Just community of Aba Al-Sadiq to further this mission.

At 61, Spartak Najafov has already lived a lifetime of hardship and perseverance. Born and raised in Azerbaijan, Spartak’s journey to Lithuania—a country that offers the freedom to practice his beliefs without fear—was marked by personal loss, intense persecution, and a steadfast commitment to his faith. Spartak, a married father of two, was a driver and car mechanic by profession, leading a quiet life until 2020, when he embraced the Ahmadi Religion of Peace and Light (AROPL). His decision to follow a faith considered heretical by many in Azerbaijan would set him on a collision course with his family and the local community. Spartak recalls, “When I spoke about my faith in public, my family accused me of being an apostate. I didn’t let that stop me. I had found the truth, and I couldn’t turn away from it.” In 2022, Spartak and a few like-minded believers took a bold step by opening a small studio in Baku to create videos promoting AROPL’s teachings. Their efforts, intended to spread understanding, quickly turned problematic. Spartak and his companions were accused of spreading ideas that challenged Islam—such as the belief that the Kaaba is located in Petra, not Mecca, and that the Qur'an had been altered. Authorities wasted no time in shutting them down. On November 28, 2022, the police arrested Spartak’s fellow believers and closed the studio. A warning was issued: stop spreading these teachings or face severe consequences. But Spartak, who had already faced personal rejection from his family, could not abandon his faith. He says, “I knew what was at stake, but I had to keep going.” The breaking point came in August 2023. Spartak was abducted by Azerbaijan’s State Security Service. On his way home from work, a black van pulled up in front of him, and plainclothes agents forced him inside. He was taken to a basement where he was interrogated for eight days. He says, “I realized that in Azerbaijan, and in many Muslim countries, it was impossible to live freely and practice my religion. I had to find safety.” Spartak sought asylum in Lithuania, a country where religious freedom is protected by law. Since arriving, he has begun rebuilding his life. He continues to spread the message of AROPL, using social media platforms like TikTok and distributing flyers to educate others about his beliefs. Spartak states, “I now have the freedom to speak my truth without fear. This is my mission, and I will not stop.” While Lithuania has offered him sanctuary, the scars of his past remain. The betrayal from his family, the torture, and the constant threat of persecution still haunt him. But Spartak remains resolute. For him, the journey is far from over. He will continue his work, knowing there are others who are still silenced by fear.

In a country gripped by political turmoil, media censorship, and religious oppression, the call of Imam Mahdi is quietly finding its way into the hearts of those seeking truth. The teachings of Aba Al-Sadiq, known as the Riser of Ale Mohammed, have sparked a movement through The Mahdi Has Appeared  YouTube channel. These messages have resonated deeply with individuals worldwide, including recent converts in Pakistan who, despite the dangers, have undertaken the mission to spread this divine call in innovative ways. Tahir Abbas, Bishop of Pakistan This Pakistani follower, who asked to stay anonymous for safety reasons, operate under significant risk, navigating a landscape dominated by Salafi and Wahhabi extremists and authoritarian political regimes that tolerate no dissent. Mass incarcerations, targeted killings, and propaganda-fueled narratives define the lives of those who challenge the mainstream religious and political orthodoxy. To avoid detection, this follower employs a subtle yet impactful strategy: visiting mosques and local religious centers to discreetly place leaflets about the Mahdi’s call inside copies of the Quran. This effort is aimed at reaching kind-hearted, God-seeking individuals who may not realize that their reading of the Quran is incomplete without allegiance to the living Imam of their time. Their hope is to awaken these individuals to the reality that many of their leaders—scholars and clerics who claim to speak in the name of God—are in fact leading them astray. These self-proclaimed messengers have twisted the teachings of the Quran, reducing Islam to mere rituals devoid of meaning and steering the faithful away from its true essence. The plight of contemporary Islam was foreseen: “There will come a time upon my nation when nothing will remain of the Quran except its inscription, and nothing will remain of Islam except its name. They are named by it, but they are the farthest people from it. Their mosques will be splendidly furnished but destitute of guidance. Their scholars of that time will be the worst scholars under the sky; fitna will come from them and to them it shall return.” (Bihar Al-Anwar, Al-Allamah Al-Majlisi, Vol. 52, p. 190, Hadith 21) By adhering to scholars who reinterpret the Quran to serve their interests, the faithful risk becoming like the blind led by the blind—both destined for disaster. As the Quran warns: “Who does greater wrong than he who invents a lie concerning Allah or denies Our tokens? Their appointed portion of the Book reaches them until, when Our messengers come to gather them, they say: Where now is that to which you cried beside Allah? They say: They have departed from us. And they testify against themselves that they were disbelievers.” (Qur’an, Chapter 7 (Al-Araf), Verse 37) The anonymous follower believes that salvation lies only in recognizing and following the living Imam, the one divinely guided to interpret the Quran as the living book. Only he, inspired by the spirit of God, can restore its true meaning and lead humanity away from the ignorance and misguidance of corrupt scholars. The Quran speaks to this: “We have encompassed everything in an Imami Mubin (a manifest or clear Imam).” (Qur’an, Chapter 36 (Yassin), Verse 12) By acknowledging the Imam of the time, the sincere can escape a fate “worse than death” and avoid the “death of ignorance” as foretold by the Prophet Mohammed. This call is not merely a return to the Quran but a renewal of Islam itself. It brings with it a new book, a new jurisprudence, and a new matter. This is the final and seventh covenant, challenging those who cling to outdated rituals and interpretations that have become chains rather than pathways to God. The Quran reassures the faithful: “So be patient, for the promise of Allah certainly is true. And do not be disturbed by those who have no sure faith.” (Qur’an, Chapter 30 (Al-Rum), Verse 60) In this awakening age of truth and justice, the Riser seeks to release the sincere from these chains, guiding them toward spiritual enlightenment and a renewed understanding of God’s supremacy. For those willing to recognize this divine messenger and cling to his guidance, the promise of salvation stands within reach.

Yesterday, Rashid the Not-Husseini, a representative of the so-called Grand Ayatollah Al-Sistani, made a public statement on YouTube that has since been shared across Sistani’s social media platforms. Rashid, a prominent figure in the Shia religious hierarchy and a representative of one of the most influential Shia clerics followed by millions globally, addressed recent developments in Syria and launched a scathing attack on Aba Al-Sadiq and his movement. In his remarks, Rashid commented on the recent takeover of Syria, which occurred a few days ago. He sought to downplay the significance of these events, which the Ahlulbayt have historically identified as signs of the emergence of the Sufyani. Rashid further attempted to frame these prophetic signs as mere natural phenomena, dismissing their spiritual significance and presenting them as recurring historical patterns. Rashid’s statements follow several failed attempts by his camp to counter Aba Al-Sadiq’s growing movement. Efforts to send minor scholars to “expose” the group ideologically backfired, instead exposing the weakness of their own arguments and their rejection of the words of the holy family. These events have only served to bolster public respect for Aba Al-Sadiq’s movement, which continues to illuminate the material, ethical, and ideological corruption within the so-called Shia Hawzas of Najaf and Qom. For decades, Aba Al-Sadiq and Ahmed Al-Hasan have stood as voices of humanity and defenders of the true path of the Ahlulbayt. Since 1999, their public work has consistently challenged the failures of the dominant Shia clerical establishment. Aba Al-Sadiq recently made a statement linking the prevalence of prostitution in several countries to the failures and corruption of fake religious organizations, their governments, and their communities. This comment appears to have deeply unsettled Rashid and his allies, as it highlighted truths they cannot refute. Increasingly, the public has begun to recognize the legitimacy of these critiques. For Rashid, a high-ranking scholar, to personally address Aba Al-Sadiq’s movement underscores the growing impact of this dawah. The movement’s size and influence clearly concern the clerical establishment, which resorts to slander rather than directly addressing the overwhelming evidence supporting Aba Al-Sadiq’s claims. In his statement, Rashid resorted to fearmongering—an age-old tactic of Satan’s followers to undermine God’s path and His successors. Rashid’s visible unease and lack of conviction in his arguments reflect the desperation of the Shia clerical establishment, which watches its influence wane as its so-called Shia kingdom collapses. The growing movement, with its firm foundation in the teachings of the Ahlulbayt, has drawn increasing numbers of followers daily. The words of Imam Ahmed Al-Hasan from the Sermon of Hajj , delivered years ago, resonate now more than ever: “And those who followed the non-working clerics began to realize that [the clerics] have put them in a desolate and dark valley, where there is no vegetation or water or light, as it is the assured death in the darkness. And those non-working clerics began to disavow their sayings and actions. And the wicked shepherd abandons his sheep to be looted by the wolves. And I say unto their followers, abandon them and follow the bitter and heavy truth, as in it is your salvation. Do you not see that they have abandoned you to be looted by the wolves? Is there any reasonable, sane person who will save himself from the assured death in this world and in the hereafter? Be afraid of Allah. Be afraid of Him who is able to perish the soul and body together in hell.” (Sermon of Hajj, Imam Ahmed Al-Hassan) Aba Al-Sadiq and his movement call upon all people to reflect on these truths. Investigate these matters for yourself. Abandon the fear of the unknown, and question the motivations of the non-working clerics who dominate the religious hierarchy. History shows that such clerics have always opposed Prophets and their Successors. Do not repeat the mistakes of the past by following these misguided leaders who fight the Vicegerent of Imam Al-Mahdi. The Qur’an and the teachings of the Prophet and Imams provide clear warnings about the behavior of such clerics. Those who neglect this guidance will eventually answer for their actions, as the Qur’an says: “And they say, ‘Our Lord, verily we obeyed our masters and great men, and they misled us from the way.’” (Qur’an, Chapter 33 (Al-Ahzab), Verse 67) We urge all people to investigate this dawah and follow the evidence, no matter how challenging or bitter the truth may seem. Further Reading and Resources   Read the Sermon of Proofs : Aba Al-Sadiq: The Sermon of the Proofs   Watch the Videos : How to Identify Imam Mahdi The Mahdi is Calling the People Stay tuned for Aba Al-Sadiq’s upcoming response, which promises to profoundly challenge these non-working scholars and expose the truth for all to see.

DENVER — Standing in a quiet park in Denver, Cypress, a recent convert to the Ahmadi Religion of Peace and Light (AROPL), reflects on his life’s transformation. Once adrift in a world he describes as filled with discontent and inequality, he now feels a renewed purpose: to spread the message of divine justice and unity in the heartlands of America. “What I tell you in the dark, say in the light, and what you hear whispered, proclaim on the housetops.” (Bible, Book of Matthew, Chapter 10, Verse 27) Cypress explains why this calling resonates so deeply. He sees it as his duty to advocate for change in a world he believes is oppressed by elite tyranny and systemic injustice. Cypress recalls how his disillusionment with the inequities he observed around him drove him to seek answers. “Everywhere we go, there’s unfairness, mistreatment of the majority by a small elite,” he says. His studies of scripture, including the Quran, confirmed to him that addressing these imbalances requires action, not complacency. Cypress highlights Quranic teachings, such as Surah 49:9, which instruct believers to stand against oppression until justice is restored. He finds inspiration in these verses and draws parallels to historical lessons: the Iranian Revolution and the Arab Spring, both of which replaced one form of tyranny with another. "Prophet Muhammad warned us that revolutions alone won’t solve the problem unless the leader is chosen by God," Cypress says. This realization led him to embrace the teachings of AROPL, which asserts that only a divinely appointed leader can guide humanity out of the cycle of injustice. Through personal research, Cypress became convinced that Aba Al-Sadiq, leader of the Ahmadi Religion of Peace and Light, is that divinely chosen guide. He describes how the teachings of Aba Al-Sadiq brought clarity and purpose to his life. “He’s the one who can lead us, not for personal gain, but to bring fairness into a world torn by hate and greed,” Cypress says. As a former Baptist, Cypress emphasizes the universal duty to support the divine mission in every era. “If we claim to support God’s prophets or messengers of the past, we must support the one chosen by God today. Otherwise, it’s hypocrisy,” he says. Cypress’s transformation extends beyond intellectual conviction to deep emotional and spiritual fulfillment. Though he has never met Aba Al-Sadiq in person, Cypress views him as a father figure whose teachings have helped him rediscover his sense of self. “Before I found this call, I was lost. Now I have truth, love, and comfort,” he says. He credits the AROPL community with fostering a spirit of kinship and selflessness. Inspired by their example, Cypress dreams of migrating to join the community’s headquarters, dedicating his life to the mission. Cypress’s newfound faith is not confined to words. He has embarked on outreach work in Denver, distributing food parcels to the poor and deprived in his community. He sees this as a natural extension of the principles of justice and selflessness taught by the Ahmadi Religion of Peace and Light. Cypress is unequivocal in his belief that humanity is on the brink of profound change. He encourages others to explore the teachings of the Ahmadi Religion of Peace and Light with an open mind. “Even in our darkest hour, we must seek to find the light,” he says. As he continues his work distributing flyers, speaking with neighbors, and delivering food parcels to those in need, Cypress hopes to inspire others to reflect on their own roles in building a just and peaceful world.

In the heart of Canada, members of the Ahmadi Religion of Peace and Light (AROPL) continue their grassroots efforts to spread a message of divine justice and spiritual awakening. Stacey and Denis, recent converts to AROPL from Catholic backgrounds, are spearheading these efforts in Richmond Hill and Niagara Falls, Ontario. Inspired by the teachings of Aba Al-Sadiq and the Mahdi's Manifesto, the couple is dedicated to sharing the belief that the awaited savior of humanity has arrived, calling people of all creeds and backgrounds to build a new, Divine Just State. Richmond Hill, a bustling community of approximately 200,000 residents, predominantly Christian, has become a focal point for the couple’s outreach. Despite the area’s affluence, they note a lack of spiritual fulfillment and a pervasive materialism. They believe the Mahdi's Manifesto offers a blueprint for societal transformation, emphasizing that only God can choose the rightful leader to establish peace and justice on Earth. The Qur'anic verse, “They wish to extinguish Allah’s light with their mouths, but Allah will only allow His light to be perfected” (29:39) , underscores their conviction. In Niagara Falls, visited by millions annually, Stacey and Denis engage with tourists and locals alike. Their mission: to awaken “lost sheep” to the call of the divine messenger of their time. They criticize institutionalized religious leaders for offering insufficient guidance, often prioritizing personal power over spiritual truths. They assert that doctrines attributed to figures like Paul distort Christ’s original teachings, creating a barrier to recognizing the awaited savior. The couple draws upon scriptural warnings, such as Jesus’ words in the Gospel of Mark, to highlight the shortcomings of contemporary religious leaders. They call for a return to the prophetic tradition, which heralds the unity of Christ and the Mahdi in establishing God’s kingdom on Earth. In British Columbia, Ari Abruni is another steadfast advocate for AROPL. Based in Mission, a town whose very name resonates with his purpose, Ari draws inspiration from Islamic and Biblical prophecies alike. He emphasizes the enduring call of prophets, particularly the Mahdi's declaration that “work, work, and work is your salvation.” Ari’s dedication mirrors the principles of past prophetic missions, grounded in justice, service, and unwavering faith. Quoting Isaiah 42:1, “Here is My Servant, whom I uphold, My Chosen One, in whom My soul delights. I will put My Spirit on Him, and He will bring justice to the nations.” (Bible, Book of Isaiah, Chapter 42, Verse 1) Ari frames his mission as part of a divine narrative of redemption. He embraces the prophetic vision of the Mahdi, whose call will reach humanity in their own languages—a realization of the promise of universal guidance and unity. Both efforts in Ontario and British Columbia exemplify the AROPL’s commitment to bringing light to the world’s darkness. Through tireless outreach and deep conviction, these members aim to foster a society rooted in peace, justice, and divine truth. As Stacey, Denis, and Ari continue their work, they remain steadfast in their belief that this mission heralds a transformative era for humanity.