The Sealing Prophecy

n the name of llah, the erciful, the intensely erciful
Introduction
Praise be to Allah, the Owner of sovereignty Who sets the course of the skies and the stars, controls the winds, causes daybreak and administers authority, the Lord of the worlds. Oh Lord, bless Muhammad and his Family, the Imams and the Mahdis.
The prophecy was  by the prophecy of Muhammad 1 and Allah  has perfected religion and completed His favor upon the believers. The nation has disagreed on the meaning of “S of the Prophets.” Some of them read it as  () and some read it as  () and they had given each reading a meaning different from the other.
You also find some narrations which confirm that there is no prophecy after Muhammad  and whoever claims prophecy is a lying impostor. And on the other hand, you find narrations which insist that the prophecy continues after Muhammad . And that the proof over the creation after Muhammad  must have a connec- tion with the heavens, as in he must be informed and given inspiration by Allah .
Actually, you also find narrations from Muhammad  which state that the matter of inspiration from Allah  is not restricted to the successors of Muhammad  but it extends beyond that to people in general, for example the true visions which are described by the mes- senger Muhammad  to be a part of the prophecy. Imam Al- Retha  said,
1 Abbreviations used throughout this book include puhap for Peace be upon him and his progeny, puh for Peace be upon him, put for Peace be upon them, t for Praise Him and may He be exalted, and () for the Mighty and Majestic.  signifies the separation of verses in Quranic quotations.
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The Sealing Prophecy – by Imam Ahmad Al-Hassan pbuh
Translated from Arabic to English by the Ansar of Imam Ahmad Al-Hassan pbuh
“My father told me that my grandfather had said that his father said that Muhammad  said, ‘...the truthful vision is 1/70th part of the prophecy.’”1
Narrated from Muhammad  that he had said,
“No prophecy after me except for the good tidings.” It was said, “Oh Messenger of Allah, and what are the good tidings?” He said, “The true visions.”2
And here is where the seeker of truth finds himself at a crossroads be- tween the two paths which both contradict what the Prophet Muham- mad  and his purified progeny came with. Thus if he spoke of absolutely  the prophecy by Muhammad , he would have contradicted the narrations which speak of the continuation of the prophecy (or at least some parts of it) after Muhammad . And if he spoke of the absolute continuation of the prophecy, he would have contradicted the narrations which speak of the absolute  of the prophecy by the message of the most honest of all creation, Muhammad Al-Mustafa .
The solution is not by taking and depending on part of the narra- tions while disregarding the other and trying to marginalize it and elimi- nating its significance or even saying that it is incorrect (Allah forbid.) This is a method rejected by the progeny  in so many narrations
1. Amali Al-Sheikh Al-Sadoo1 page 121, Oyoon Akhbar Al-Retha  Vol 1 page 228, Man La Yahtharuhu Al-Faqih Vol 2 page 585, Madinat Al-Ma’ajiz Vol 7 page 183, Bihar Al-Anwar Vol 49 page 283, and other sources.
2. Al-Dor Al-Manthoor Vol 3 page 312, Bihar Al-Anwar Vol 58 page 192 where it is also narrated in the same part in page 177 in this way, “Nothing is left from the prophecy except for the good tidings,” they said, “what are they...etc?” Also narrated in different articulations in these sources: Al-Mowata’a Vol 2 page 957, Masnad Ahmad Vol 5 page 454, and Vol 6 page 129, Sahih Al-Bukhari Vol 8 page 69, Majma Al-Zawaed Vol 7 page 173, Omdat Al-Qari Vol 24 page 134, Al-Mojam Al-Kabeer Vol 3 page 197, and other sources.
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The Sealing Prophecy – by Imam Ahmad Al-Hassan pbuh
Translated from Arabic to English by the Ansar of Imam Ahmad Al-Hassan pbuh
which tell us not to refuse any narration coming from Ahlul Bayt 1, unless it was against the Quran and the verified Sunnah2.
Therefore, the question of  the prophecy is from the alle- gories which can only be made explicit by the successors of Muhammad . Allah  said,
{It is He Who has revealed unto you the Scripture wherein are explic- it revelations—they are the Mother of the Book—and others [which are] allegorical. But those in whose hearts is doubt pursue that which is allegorical seeking [to cause] dissension and seeking its interpreta- tion. None knows its interpretation except for Allah and those who are firmly grounded in knowledge, they say, We believe therein; All is from our Lord; but only men of understanding really remember.}3
1. Al-Saffar narrated about this in the book of Basair Al-Darajat, under a chapter named “About he who does not know the narration, therefore rejected it.” He mentioned several narrations including that Abu Obaida Al-Hetha said that he heard Abu Jafar  saying “I swear by Allah that the most beloved of my companions to me are their wisest and most knowledgeable and most discreet about our narrations. And the most detested ones to me are those who if they hear a narration referenced to us which their hearts don’t accept, they are repulsed from it and they detest it and they say whoever believes in it is a disbeliever in Allah, while he doesn’t know, perhaps the narration is from us and it is truly referenced to us. By this action of his, he is not a believer in us” Sofyan Bin Al-Sait said that he told Abu Abdullah  “May my soul be in sacrifice to you, a man could come to us from your side and narrate great matters from you, so we cannot tolerate it therefore we deny it” so Abu Abdullah  said “Does he not say that I said it?”, Sofyan said “Yes”. So he  said “Does he say that night is day and day is night?” Sofyan said “No”. So he  said “Refer it to us, because if you deny it you are denying us”.
Ali Al-Sinani narrated that Abu Al-Hassan  wrote to him saying “Do not deny a narration brought to you by someone, because you do not know, it is perhaps true and therefore you are denying Allah on his throne”. Basair Al-Darajat page 557–558
2. Sheikh Al-Kolaini narrated about this in the book of Al-Kafi, under a chapter named “About working by the Sunna and its confirmations from the Quran.” He narrated twelve narrations including that Abu Abdullah  said that the messenger of Allah  said “Upon each truth there is a fact, and upon each correct act there is light. So take whatever agrees with the book of Allah, and leave whatever disagrees with the book of Allah”.
Hathr Bin Abu Al-Yafoor said that he asked Abu Abdullah  about the differences in narrations narrated by someone trustworthy and others who are untrustworthy, so he  said “If you hear a narration and you found its confirmation from the book of Allah or from the words of Allah’s messenger  [then take it and believe in it]. Or else it is more likely to belong to who has narrated it”.
And Ayoob Bin Rashid narrated that Abu Abdullah  said “That from the narrations which disagrees with the Quran is ornaments” Al-Kafi Vol 1 page 69
3. Quran 3:7
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The Sealing Prophecy – by Imam Ahmad Al-Hassan pbuh
Translated from Arabic to English by the Ansar of Imam Ahmad Al-Hassan pbuh
Imam Al-Sadiq  said to Abu Hanifa,
“Oh Abu Hanifa, do you know the book of Allah as it should be known? Do you know the abrogator and the abrogated?”
He said, “Yes.”
Al-Sadiq  said, “Abu Hanifa, you claimed to have this knowledge. Woe to you, for Allah has not given this knowledge ex- cept for the people of the book which the book had descended upon them, Woe to you for it is only to particular ones from the progeny of our Prophet . Allah has not bequeathed you a single let- ter of His book, so if you are as you say, which you are not, tell me about...”1
Therefore, in this book of T S Procy, you find the fulfill- ing answer. Sayyed Ahmad Al-Hassan, the promised Yamani and the messenger and successor of Imam Al-Mahdi , has clarified this matter in the most perfect manner from the Holy Quran and the puri- fied Sunnah. He has not refused any narration from either paths (i.e the narrations which say the prophecy is  and the narrations which say that it continues after Muhammad ).
Sayyed Ahmad Al-Hassan  has clarified the meaning of proph- ecy, and distinguished between the prophecy which has been  by Muhammad  and and the prophecy which continued after him. He also clarified the meaning of the  of rocy (Arabic  with a fat-ha on the taa, meaning ) and the meaning of the  of rocy (Arabic  with a kasra on the taa, meaning ).
Therefore, you will find that this book has clarified by the clearest proofs that prophecy has been  by the messenger Muhammad  and there is no prophet after him, but that is in a different context than saying that it continues after him . So there is no
1. Elal Al-Sharae Vol 1 page 90, Bihar Al-Anwar Vol 2 page 293, Al-Tafseer Al-Safi Vol 1 page 22, Tafseer Noor Al-Thaqalain Vol 1 page 368
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The Sealing Prophecy – by Imam Ahmad Al-Hassan pbuh
Translated from Arabic to English by the Ansar of Imam Ahmad Al-Hassan pbuh
contradiction between the narrations, because each one of the two col- lections of narrations talk about a different meaning of the prophecy than the other collection.
Sayyed Ahmad Al-Hassan has also clarified the truth about dis- patch, and whether the dispatch of prophets is exclusive to Allah  or whether it can be done by messengers and prophets as well, and whether it is true to say the the infallible Imams are messengers from Allah  or not. If the answer is yes, who sent the Imams , and what is the difference between their dispatch and the dispatch of prophets ?
All these truths have found no sufficient answer throughout the previous centuries, but the answer to them is found with the son of the pure progeny, the successor and messenger of Imam Al-Mahdi , Sayyed Ahmad Al-Hassan in the book within your hands T S Procy. And the truth I say unto you, that this book is from the evidences of the connection of Sayyed Ahmad Al-Hassan to Imam Al- Mahdi , because such knowledge is exclusive to the successors of the Messenger Muhammad .
Allah  said,
{Say, “Have you thought, if your water were to disappear into the earth, who then will bring you gushing water?”}1
Praise be to Allah Who has guided us to this, and we would never have been guided if it was not for Allah. May the prayers and blessings of Al- lah be upon Muhammad and his progeny, the Imams and the Mahdis.
Sheikh Nathum Al-Oqaili
1. The Quran 67:30
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