One of the frequent comments and messages to me

- The message and prophecy have been interrupted. There is no messenger after me and no prophet, but the good news is the vision of the Muslim man, which is a part of the prophecy.
Narrator : Anas ibn Malik | Muhaddith : Al-Suyuti | Source: Al-Jami al-Saghir
Page or number: 1994 | Summary of Muhaddith's verdict: True

I am supposed to respond to this comment, which the author thinks I ignored in my book The Awaited Messages, in which I mentioned that there is a messenger coming, as if I am stupid to publish a 400-page book and not mention a hadith like the one he came to me with, as if he came to me with a conclusive argument that negates what came in my book

In order to explain to you the amount of suffering I suffered during the writing of my book in order to investigate every small and big thing that stood in front of me during my research for this book, I will answer this question only with what came in my book and until you realise that I will not be able to answer every question addressed to me through a comment or message, as I told you I will not be able to summarise 400 pages for every friend who does not want to read the book and does not want to search for the truth.

As for the answer to this question, I mentioned it in Chapter 2 (Seal of the Prophets, not Seal of the Messengers) from page 48 to page 54 (7 pages that cannot be summarised in a comment on Facebook) and it took me many days to research and investigate this hadith because this hadith is the only argument used by jurists to prove that the Prophet (peace be upon him) is not only the Seal of the Prophets as mentioned in the Holy Quran but they added to it that he is the Seal of the Messengers.

I have answered the validity of this hadith as follows:

 What is the authenticity of the hadith "The message and prophecy have been interrupted; there is no messenger after me and no prophet..."?

The believers in the rule that there is no messenger after our Prophet Muhammad, may Allah bless him and grant him peace, cling to a hadith in which it is mentioned that there is no messenger after him. Imam Ahmad reported in his Musnad, al-Tirmidhi and al-Hakam, "We were told by al-Hasan ibn Muhammad al-Zafrani, 'Affan ibn Muslim, told by 'Abd al-Wahid, meaning ibn Ziyad, told by al-Mukhtar ibn Falafel, told by Anas ibn Malik (may Allah be pleased with him): The Messenger of Allah, may Allah bless him and grant him peace, said: "The message and prophecy have been interrupted, so there is no messenger after me and no prophet." He said, "This was difficult for the people." He said, "But what are the heralds?" They said, "The vision of a Muslim man is a part of the prophecy." Al-Tirmidhi said, "This is a good hadith, a strange authentic hadith from this side of the hadith of al-Mukhtar ibn Falafel." He said, "This is a strange authentic hadith from this side of the hadith.
I checked the narrators of this hadith to confirm its authenticity and found all of them to be trustworthy except (al-Mukhtar ibn Filfil), as he was trusted by other imams such as Ahmad ibn Hanbal, Abu Hatim al-Razi, Ahmad ibn Saleh al-Ajli, al-Musli, al-Dhahabi and al-Nisa'i. Abu Dawud said: "He has nothing wrong with him" and Abu Bakr al-Bazar said: "He has valid hadith, and they have tolerated his hadith.
Abu al-Fadl al-Sulaymani mentioned him in the list of those who are known as munakirs, and Ibn Hajar al-Asqalani summarised his case in "Taqrib al-Tahdhib" (6524) and said: "Sadiq has delusions".
Abu Hatim ibn Habban al-Basti mentioned him in al-Thaqaqat (5/429) and said: "He makes many mistakes."
In the book "Tahdhib al-Tahdhib" by Ibn Hajar al-Asqalani, the tenth part, he said about al-Mukhtar ibn Filfil: "I said: He makes many mistakes, and he was mentioned in a trace suspended by al-Bukhari in the testimonies from Anas and connected by Ibn Abi Shayba from Hafs ibn Ghayyath. Al-Sulaymani spoke about him and counted him among the narrators of naysayers from Anas along with Iban Ibn Abi Ayyash and others, and Abu Bakr al-Bazzaz said that his hadith is valid and they have tolerated his hadith.)

The ranks and classes of narrators are as follows, according to Ibn Hajar al-Asqalani's Taqrib al-Tahdhib.

1- The Companions: I declare this because of their honour.
2- Those whose praise is emphasised, either by a verb: Like the most trustworthy people, or by repeating the adjective verbally: Such as trustworthy trust, or meaning: such as trustworthy hafiz.
3- Those who are singled out by an adjective, such as trustworthy, reliable, proven, or just.
4- Those who fall a little short of the third degree: Sadiq, OK, or OK.
5- Those who fall a little short of the fourth, referred to as Sadiq who has poor memorisation, or Sadiq who has delusions, mistakes, or has changed recently. This includes those who have been accused of some kind of heresy, such as Shi'ism, Qadr, Nasab, Erja'a, and ignorance, with an explanation of the preacher from others.
6- Those who have only a few hadiths, and there is nothing proven in them for which their hadiths are left out, and this is referred to as "Maqbool", where they are followed, otherwise they are soft in their hadiths.
7- Those who are narrated by more than one person and are not authenticated, referred to as mastawar or unknown.
8- Those in whom there is no authentication by a recognised authority, but the term 'weak' is used, even if it is not explained, and is referred to as 'weak'.
9- Those who have only one narrator and have not been authenticated, which is referred to as unknown.
10 - Those who are not trusted at all, but are still weakened by an unfavourable factor, which is referred to as: Mutruk, Mutruk al-Hadith, Wahi al-Hadith, or Fallen.
11- Those who are accused of lying.
12- Those who have been labelled as liars.

Al-Mukhtar bin Falil is considered one of the fifth layer of the layers of the narrators of the Prophet's hadith, which includes the small followers of the Prophet, and his rank among the people of hadith, scholars of al-Jarh and al-Ta'dil, and biographical books is considered credible.

Ibn Hajar said in Fath al-Bari (1/384): "As for mistakes: When a narrator is labelled as a person who makes many mistakes, he should look at what he has narrated; if he finds a hadith narrated by him or by others other than the one labelled as a mistake, he will know that what is relied upon is the original hadith, not the specificity of that way: It is known that the authenticity of the hadith is what is relied upon, not the specificity of this way. If it is found only from his way: This is a fatal flaw that makes it necessary to stop judging the authenticity of such things, and there is nothing like that in the Sahih, praise be to Allah. Whenever he is described as having few mistakes, as it is said: The judgement on him is the same as the judgement on the authenticity of what is in the Sahih: The judgement in this case is the same as the judgement in the previous one."
Sheikh al-Albani, who corrected the hadith of al-Mukhtar ibn Falafel, said in Weak Sunan Abi Dawud (2/272) in the translation of a narrator: "Al-Hafiz said: (Sadiq has illusions). I said: "Such a person may have good hadith, if he does not disagree.
Sheikh Al-Albani said in "The Correct Chain" (6/216): "It was narrated by Imran ibn Uyaynah, and there are words in it due to his memorisation, and al-Hafiz referred to this by saying: (Sadiq has errors), so correcting his hadith is not acceptable, and he can only be improved if he does not violate."

Except for this hadith in which the subject of the dispute is mentioned (there is no messenger after me), which was narrated by Al-Mukhtar bin Falafel, it was narrated by a group of companions in the exception to prophethood without sending in the hadiths of revelation, this hadith is mutawatir and has many faces and words that do not include the phrase "there is no messenger after me", including these narrations:

1- Imam Bukhari (may Allah have mercy on him) reported in his Sahih on the authority of Abu Huraira (may Allah be pleased with him) who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "There is no prophecy left of the prophecy except the prophecies." They said: "What are the prophecies?" He said: "A good vision.
He (may Allah have mercy on him) has written in Al-Mawtooqa, "When he left the lunch prayer, he would say, 'Did anyone of you see a vision tonight? "Did any of you see a vision tonight?" And he would say: "There is no prophecy left after me except a good vision."
It was narrated by Imam Ahmad in his Musnad, Abu Dawud, and Al-Qadi in his Mustadrak, all from Malik.
2- Imam Ahmad in his Musnad and Imam Muslim in his Sahih reported from Ibn Abbas (may Allah be pleased with him): The Messenger of Allah (peace and blessings be upon him) revealed the curtain while people were lined up behind Abu Bakr and said: "O people, there is nothing left of the signs of prophethood except a good vision that a Muslim sees or is seen...".
In a narration by Muslim, the Messenger of Allah (peace and blessings of Allah be upon him) revealed the curtain with his head covered in the illness in which he died and said: "O Allah, have you reported three times, that there is no longer a sign of prophecy except the vision that a righteous servant sees, or is seen...".
It was narrated by Abdul Razzaq in his Musnaf, Ibn Abi Shaybah, Abu Dawud, al-Nisa'i, al-Darimi, Ibn Majah, Ibn Khuzaymah, Ibn Habban, and al-Baihaqi.
3- Imam Ahmad (may Allah have mercy on him) reported in his Musnad and his son Abdullah in Zawaidat al-Musnad that the Prophet (may Allah be pleased with her) said: "After me, there will be nothing left of the prophecy except the prophets." They said: "What are the prophets?" He said: "A good vision that a man sees or is seen for him.
4- Imam Ahmad reported in his Musnad and Al-Tabarani from the hadith of Abu Al-Tafil (may Allah be pleased with him) said: The Messenger of Allah, may Allah bless him and grant him peace, said: "There will be no prophecy after me except the heralds." He said: It was said: "What are the prophecies, O Messenger of Allah?" He said: "A good vision" or he said: "A good vision.
5- Al-Tabarani and Al-Bazar reported from Hudhayfah ibn Usayd (may Allah be pleased with him) who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "There will be no prophecy after me except for the heralds." It was said: "What are the heralds?" He said: "The righteous vision that a righteous man sees or is seen by him.
6- Imam Ahmad, al-Darmi and Ibn Majah reported on the authority of Umm Kuruz al-Kaabiya (may Allah be pleased with her) that the Prophet (peace and blessings of Allah be upon him) said: "The missionaries have gone, but the heralds remain."
7- Imam Malik reported in Al-Mutawat on the authority of Zayd ibn Aslam from Ataa ibn Yasar (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "There will be no prophecy left after me except the prophecies." They said: "A good vision, which a righteous man sees or is seen, is a part of forty-six parts of the prophecy." This is a valid chain of transmissions.
In addition, the hadiths on the vision, which is one of the parts of the prophecy, differ greatly in their wording. Some narrations specify the vision as a part of twenty-five parts of the prophecy, while others specify it as a part of seventy-six parts of the prophecy: Between the two narrations, there are many hadiths and different numbers, so if we take a look at the hadiths contained in the visions, we find a disparity in the numbers, for example: Some narrations include: "A good vision from a righteous man is one of forty-six parts of prophecy" [Bukhari: 6983], and in another narration: "A good vision is a part of seventy parts of prophecy" [Narrated by Muslim: 2265], and another narration: "A Muslim's vision is a part of seventy parts of prophecy" [Narrated by Muslim: 2265]: "A Muslim's vision is one of forty-five parts of prophecy" [Narrated by Muslim: 2263]. There are many other narrations that mention different numbers for this part of the prophecy.

In response to the hadith in which the Prophet (peace be upon him) said: "There is no prophet after me", we go to the opinion of the scholars of the terminology; they have divided the mutawatir hadith into: Verbal mutawatir, which is what is repeated verbally, and moral mutawatir, which is what is repeated in meaning.

1- Verbal Tawatruer: This is what the word and its meaning have been repeated.

Like this one: "Whoever deliberately lies about me, let him take his seat from the fire." Narrated by al-Bukhari (107), Muslim (3), Abu Dawud (3651), al-Tirmidhi (2661), Ibn Majah (30, 37), and Ahmad (2/159). This hadith was narrated by more than seventy-two Companions, and by a large number of others who cannot be counted.

2- Meaningful Tawatruer: This is where the narrators agree on a universal meaning, but the words of the hadith differ.

For example: The hadiths of intercession have the same meaning but different words, as do the hadiths of wiping on the slippers.

Now, come with me, my Muslim brother, to apply this rule to the hadiths of visions that we mentioned earlier to know whether or not there is a verbal and moral tawatur of these hadiths. What is the validity of the phrase "there is no prophet after me" in relation to the rest of the hadiths:

1- All these hadiths have a moral frequency and agree that revelation is part of prophecy, which proves its authenticity without any doubt.
2- In most of these hadiths, there is a recurring statement that there will be no more prophethood except for the heralds, and this indicates their authenticity as well.
3. The hadiths of the visions differed in the number of parts of the prophecy, but they unanimously agreed that the vision is a part of the prophecy, and this is true and unquestionable, but the difference was in determining this part by a certain amount, and this difference is not influential and does not concern us here; whether the vision is a part of seventy parts of the prophecy or a part of forty-six parts of the prophecy, it will not benefit us. a part of seventy parts of prophecy or a part of forty-six parts of prophecy will not benefit us, and it is known that if news reports differ in their words, and some of them increase over others, but they all agree in the content, they are of the type of moral rather than verbal mutawatir.
4- There is verbal frequency in the previous hadiths that the Prophet (peace be upon him) is the Seal of the Prophets only, and this corresponds to an explicit text in the Holy Quran, so there is no room for any Muslim to argue about this issue.
5. There is no verbal or moral frequency in the phrase "there is no messenger after me" mentioned in the only hadith cited by the proponents of the view that the Prophet (peace be upon him) is the Seal of the Messengers, this phrase is in addition to what is mentioned in other hadiths, so it is not verbally or morally frequent as you read in the previous hadiths, so is this phrase - which is not verbally or morally frequent, and contrary to many texts in the Qur'an and the Sunnah as we mentioned earlier - worthy of a dangerous doctrine that the Prophet (peace be upon him) is the Seal of the Messengers? Is this statement - which is not mutawatir verbally or semantically, and is contrary to numerous texts in the Qur'an and Sunnah as we mentioned earlier - worthy of a dangerous doctrine that the Prophet (peace be upon him) is the Seal of the Messengers, and do the scholars realise how dangerous this fatwa is based on a single hadith whose narrator is doubtful, and through which it will cause great strife for our descendants if Allah sends a messenger to them in the end times to warn them of severe torment.What?
6- As I mentioned earlier, the hadith in which the phrase "there is no messenger after me" is attributed to (al-Mukhtar ibn Falafel). Ibn Hajar al-Asqalani said that he is a truthful person who has illusions, and Abu al-Fadl al-Sulaymani mentioned him in the list of those who are known to be full of errors, and Abu Hatim al-Basti mentioned him and said that he makes many mistakes. How can we base on this hadith alone a grand fatwa that the Prophet (peace be upon him) is the Seal of the Messengers? Will today's Muslim scholars bear the guilt of Muslims who will disbelieve a future messenger because of insisting on their fatwa after the truth has been revealed to them? Will the fatwas of previous scholars who cite their fatwas and continue to repeat them without investigation to this day?

End quote
Please forgive me for not responding to your inquiries regarding what the book deals with after that because each answer will take me a long time to answer and all your questions are answered in the book for those who want to reach the truth