About the book The Awaited Messages by Tamer Badr
It should be noted at the outset that my book (The Awaited Messages) does not refer to or praise any person who has appeared in the past or present as a messenger from God Almighty. The proofs, evidences and miracles that I have mentioned in this book and with which God Almighty will support the next messenger have not appeared with anyone who has claimed to be the Mahdi or a messenger, whether in the past or present, and I also do not refer in this book to myself or to anyone I know near or far. I do not have the proofs that come with the messengers, nor am I a memoriser of the Holy Qur'an, nor have I been endowed by Allah to interpret the similar verses or the broken letters in the Holy Qur'an, nor have I found it in anyone who claims to be the expected Mahdi, whether in the present or who claimed to be the Mahdi in the past, as the coming messenger is described as a “clear messenger” [al-Dukhan: 13] i.e. he will be clearly visible to those who have knowledge and insight, and he will have tangible evidence that will prove that he is a messenger from Allah and not just visions, dreams and fantasies, and the evidence he has will be clear to the whole world and not specific to a certain group of people. Translated with DeepL.com (free version)
This book is a message to you and to future generations so that the day does not come when you will be shocked by the appearance of a messenger from Allah (swt) warning you of His torment and you do not believe him, disbelieve him and curse him, so that you become regretful for what you have done, I also emphasise that I am a Muslim on the doctrine of Ahl al-Sunnah al-Jama'ah. I have not changed my faith, nor have I converted to Bahaism, Qadianism, Shiism, Sufism or any other sect, as I do not believe in return or that the Mahdi is alive and hidden in a crypt for hundreds of years, or that the Mahdi or our Lord Jesus, peace be upon him, have appeared before and died, or such beliefs.
I have changed my centuries-old belief that the Prophet Muhammad (peace be upon him) is the Seal of the Messengers. I now believe, as stated in the Holy Qur'an and the Sunnah, that Muhammad (peace be upon him) is the Seal of the Prophets only, and based on this new belief, my view of many verses in the Holy Qur'an that indicate that Allah will send another Messenger following and applying the law of our Prophet in the future has changed according to this new belief.
My belief that God Almighty will send a new messenger before the coming signs of torment was not a belief from a long time ago, but it was before the dawn prayer on 27 Sha'ban 1440 AH corresponding to 2 May 2019 AD in Ibrahim Al-Khalil Mosque near my house in the 6th of October neighbourhood in Greater Cairo, where I was reading the Quran as usual before the dawn prayer, and I stopped at the verses of Surah Al-Dukhan which talks about the sign of the torment of smoke, the Almighty said: (9) Watch for the day when the sky will be covered with visible smoke (10) People will be overwhelmed by this painful punishment (11) Our Lord, reveal the punishment from us, for we believe (12) How can they have remembrance when a clear messenger has come to them (13) Then they turned away from him and said, "You are a teacher. (14) We reveal the punishment for a little while, but you will return (15) On the day we will strike the great blow, we will take revenge (16) [al-Dukhan] I suddenly stopped reading as if I was reading these verses for the first time in my life because of the mention of a messenger described as a 'clear messenger' I repeated reading these verses throughout the day until I understood them well, and I read all the explanations about these verses and found that there is a difference in the interpretation of these verses, as well as a difference in the chronological linkage of the interpretation of these verses, as one verse is interpreted as that the sign of smoke had appeared and ended during the time of the Prophet (peace and blessings of Allah be upon him), then followed by a verse interpreted that the sign of smoke would occur in the future, then the next verse was interpreted that it was during the time of the Prophet (peace and blessings of Allah be upon him), and from that day I started a journey in searching for the existence of a messenger that Allah would send before the sign of smoke in accordance with the words of Almighty Allah: 'And we were not tormented until we sent a messenger (15)' [Al-Israa: 15], until I became fully convinced that the Prophet (peace be upon him) is only the Seal of the Prophets, not the Seal of the Messengers, as Allah Almighty said in Surat Al-Ahzab: 'Muhammad was not the father of one of your men, but the Messenger of God and the Seal of the Prophets, and God is all-knowing (40)' [Al-Ahzab]. Allah, who is all-knowing, did not say in this verse that He is the Seal of the Messengers, nor does the verse indicate that every messenger is a prophet, so there is no correlation between the two.
The famous rule (that every messenger is a prophet, but not every prophet is a messenger) is the opinion of the majority of scholars; this rule is not one of the verses of the Holy Qur'an nor is it one of the sayings of the Prophet (peace and blessings of Allah be upon him), nor is it reported by any of the companions of the Prophet (peace and blessings of Allah be upon him) or any of their followers, as far as we know, and this rule seals all kinds of messages sent to creation by Allah Almighty, whether from angels, wind, clouds, etc. The angel of death is a messenger assigned to collect people's souls, and there are messengers of angels called the Karam al-Kateebun, whose job is to memorise and write down the deeds of the servants, whether good or bad, and many other messengers, such as Munkar and Nakir, who are in charge of the temptation of the grave, so if we assume that our master Muhammad, may Allah bless him and grant him peace, is the seal of the prophets and messengers at the same time, then there is no messenger from Allah Almighty to collect the souls of people, and so on.
The Islamic law, including prayer, fasting, pilgrimage, zakat, inheritance and all the rules and laws of the Holy Qur'an, are laws that will remain until the end of time, in accordance with the saying: 'Today I have completed your religion for you, and I have perfected my grace for you, and have chosen for you Islam as your religion (3)' [Al-Ma'idah: 3], but the messengers who will come in the future, including Jesus, peace be upon him, will not change anything in this religion. They will be Muslims like us, praying, fasting and giving zakat, they will rule between people according to the law of Islam, they will teach Muslims the Qur'an and the Sunnah, and they will strive to spread this religion, they are on the religion of Islam and will not bring a new religion.
There are great signs of torment that are expected and proven from the Qur'an and the Sunnah that have not yet come, including (the smoke, the rising of the sun from its sunset, Agog and Magog, and three eclipses: One eclipse in the East, one in the Maghreb, one in the Arabian Peninsula, and the last of these is a fire that will come out of Yemen that will drive people to their grave) These are very large signs of torment that will affect millions of people, not signs of torment that include a village, tribe or people like what happened with the people of Salih or Ad, so it is better that Allah Almighty sends messengers to warn millions before the very large signs of torment fall: "And we were not punishing until we sent a messenger" [Al-Israa': 15]. If the messengers were sealed by our Lord Muhammad, peace be upon him, those millions of people would not be punished and the signs of torment mentioned in the Qur'an and Sunnah would not fall on them, because the failure of Allah (SWT) to send warners to the oppressors makes them an argument against Allah (SWT) that they did not know of His punishment..! The Almighty says: 'We did not destroy any village except that it had warners (208), and we were not unjust (209)' [Al-Shu'araa]. It cannot be said that the Prophet (peace be upon him) warned humanity fourteen centuries ago of the signs of the Hour, as there are millions of people today who do not understand anything about Islam or the message of our Prophet Muhammad (peace be upon him), and it is the unchanging Sunnah of Allah to send messengers before the signs of torment fall upon the people and for these messengers to witness the occurrence of these signs in accordance with the words of the Almighty Almighty: We will support our messengers and those who believe in the life of this world and on the day of the witnesses (51)( [Ghafir], it is the unchanging Sunnah of Allah Almighty, as Allah Almighty says: 'The Sunnah of those whom we have sent before you from our messengers, and you will not find a change in our Sunnah (77)( [Al-Israa].
After I turned 45 years old, the belief that our master Muhammad (peace be upon him) was the Seal of the Prophets and Messengers changed to the belief that our master Muhammad (peace be upon him) was only the Seal of the Prophets and not the Seal of the Messengers, and because of this change, I was able to decipher the symbols of many verses in the Holy Qur'an that speak of a coming messenger. many verses in the Holy Qur'an that talk about a coming messenger, and I was able to decipher verses that talk about the conditions of the Hour. Through this, I was able to link and arrange the conditions of the Hour with what came from the Holy Qur'an and the Sunnah, which I would not have been able to link, arrange, and understand if I had not changed my belief.
It was not easy for me to change my belief. I went through many difficult stages between doubt and certainty. One day I would be in a stage of doubt and say to myself that there will be no messenger coming, and another day I would reach a stage of certainty after turning on the radio in my car and hearing a Quranic verse from the Holy Quran radio station that brings me back to certainty, or reading new verses from the Quran that prove to me that there will be a messenger coming.
I had a large amount of evidence from the Qur'an and Sunnah that made me certain that a messenger was coming, so I had two options: I met with an Azhari sheikh and talked to him about my belief and read him the verses of smoke and told him that the messenger mentioned in these verses is a coming messenger and not the Prophet: He indirectly disbelieved me and said, "With this belief, you have entered a stage of disbelief in the religion of Islam..." I told him that I pray, fast and testify that there is no god but Allah and that Muhammad is the Messenger of Allah, and that our master Muhammad is the Seal of the Prophets as mentioned in the Qur'an, and that my belief that the Prophet is not the Seal of the Messengers does not make me an infidel, and I mentioned some other evidences that support my point of view, but he was not convinced and left me, saying to himself that I have entered the stage of disbelief, and another who read part of my book told me that I would ignite a sedition, then I remembered the vision of marriage to the Prophet Mary, peace be upon her. which was on 22 Dhu al-Qa'dah 1440 AH corresponding to 25 July 2019, where I saw that I was married to Lady Maryam (peace be upon her) and I was walking with her on the road and she was to my right, and I said to her, "I wish Allah Almighty would give me a child from you." She said, "Not until you finish what you have to do." She left me and continued on her way forward, and I went to the right and stopped and thought about her answer and said that she had truth in what she said, and the vision came to an end.
After I published this vision, a friend's interpretation of this vision was ("The interpretation concerns a major reform in religious belief, which may concern you or one of your descendants, and although this reform is the truth, it will meet with strong and intolerable opposition."). I did not understand the interpretation of the vision at the time.
I decided to write this book and every time I finished part of it, I hesitated to complete the book and throw what I wrote in the trash bin, because the book discusses a dangerous belief and deals with the interpretation of many verses of the Holy Quran contrary to the interpretations that have existed for fourteen centuries, and my tongue says that I did not understand anything so as not to fall into that fitna and confusion, as I became in fitna and had two options before me as I mentioned earlier and both options have reasons that make me very confused.
The first option: To keep the evidence of Allah's sending of a future messenger to myself, for the following reasons:
1- Announcing this belief will open a very large door of controversy, debate and attack that will not end until I die, and I will be accused of infidelity, Sufism, Baha'i, Qadianism, Shi'ism and other accusations that I do not need, and I am basically still a Muslim on the doctrine of Ahl al-Sunnah wa al-Jama'a, but the only fundamental difference now is the belief in the appearance of a messenger coming before the signs of torment in accordance with the words: 'And we were not punishing until we sent a messenger (15)' [al-Israa: 15].
2- This is not my battle but the battle of the next messenger who will come with practical evidence, proofs, proofs and miracles that will support his argument, whereas I only have what I wrote in this book and this will not be enough to convince people, and the next messenger, although he will come with proofs and miracles that prove his message, will be met with disbelief and distortion, so what should I think about what will happen to me compared to the next messenger and his proofs?
3- The belief that the Prophet (peace be upon him) is the Seal of the Messengers has become a belief like the sixth pillar of Islam that no one can debate, and changing this belief (rooted in the hearts of Muslims for fourteen centuries) in a short period or through a single book is not easy, but requires a very long time commensurate with the length of time of this belief, or requires the appearance of the expected Prophet with proofs and miracles through which he can change this belief in a short period of time.
The second option: To publish all the evidence I have found through a book that discusses this belief, for the following reasons:
1- I fear that if I keep these evidences to myself, I will be one of those of whom the Prophet (peace be upon him) said: "Whoever withholds knowledge, Allah will give him a bridle of fire on the Day of Judgement" [Narrated by Abdullah bin Amr]. What I have reached in this book is considered a trust that I must communicate to people even if it costs me a lot of trouble, because my goal is the satisfaction of Allah Almighty and not the satisfaction of the servants of Allah Almighty about me, I am not the type that goes with the caravan in both right and wrong.
2- I am afraid that I will die and then a messenger will appear sent by Allah (SWT) to call people to return to obedience to Allah (SWT) or they will be tormented, and Muslims will disbelieve him, disbelieve him and curse him, and all their actions will be in the balance of my misdeeds on the Day of Judgement because I did not tell them anything of the knowledge that Allah (SWT) blessed me with, and they will stand before me on the Day of Judgement and blame me for not telling them what I have attained and known.
I felt confused and exhausted from too much thinking during this period and could not sleep easily, so I prayed to Allah (swt) to give me a vision in which my question would be answered: Should I continue writing and publishing the book or should I stop writing this book? On 18 Muharram 1441, 17 September 2019, I saw this vision.
(I saw that I had finished writing my new book on the signs of the hour, printed it and delivered part of the copies to the publishing house, and the rest of the copies of my new book remained in my car to distribute them to other publishing houses, so I took one of the copies of the book to see how well it was printed, and I found that the cover was excellent, but when I opened the book, I was surprised that its dimensions were smaller than what I had designed. The result was that the size of the writing became small and required the reader to bring his eyes closer to the pages or use glasses to read my book, but there were a few pages in the first third of my book with the normal dimensions of any book, and the writing in it is normal and everyone can read it. After that, the owner of the printing press who had printed a previous book for me (The Character of the Shepherd and the Shepherdess) appeared with a book he had printed for another author, and this book deals with smoke, one of the great signs of the Hour, so I told him that my book includes all the signs of the Hour. The owner of this printing press examined his book and found that it was printed in an excellent manner, but it had an error in pagination, as the first page and the last page behind the cover were not sequential with the book, but I noticed on the last page of his book the last verse of Surah al-Dukhan, which is 'Watch and wait, for they are watching'.)
The interpretation of this vision was as told to me by a friend: "The first third, which has some clear pages but is not well fixed, relates to things that will happen in your life that have not yet happened to prove it, and the other book, which is printed perfectly and clearly, and relates to the verse of smoke, is an indication - God knows best - of the approaching occurrence of this verse, for this is its time and God knows best, and for this verse to happen it will have a beginning different from what we expect and an end we did not imagine. Another friend interpreted this vision and said: (Your vision means the approaching appearance of a person on whom people will gather and who will be the shepherd of the shepherd, and the first sign will be the appearance of smoke in the sky, and as for your book, only those with great insight from Allah (swt) will be able to understand it, and I believe that the corroded leaves that are about to be cut are interpretations of well-established verses and hadiths. The two interpreters of the vision did not know what my book was about, so I decided to continue writing the book despite the psychological troubles I faced due to my fear of the controversy, disbelief, and troubles that I do not know the consequences of.
Through this book, I have tried to combine the correct text from the Qur'an and Sunnah with scientific truth based on the latest findings of modern science; I have placed many verses in this book and interpreted them in accordance with the Qur'an and Sunnah and in accordance with modern scientific theories, and I have arranged the conditions of the Hour by my diligence, as it is possible that the day may come when this order will not apply or some of it may differ, and it is possible that my projection of some verses indicating a messenger other than the expected Mahdi or Jesus, peace be upon him, may err in the order of the coming messenger, but in the end this is my diligence. However, I tried as much as possible to connect all the threads and projections from the Book, Sunnah and scientific evidence in order to arrange these events, but in the end, this is my diligence, I may be right in some places and wrong in others, as I am not an infallible prophet or messenger. But the only thing that I am sure of from the Book and the Sunnah is that there is a coming messenger who will warn people of the torment of smoke, and that most people will not believe this messenger, so the torment of smoke will fall on them, and then the great Shari'at of the Hour will follow after that, and God knows best.
Although I believe in this book that a messenger will appear, I will not have to bear the weight of anyone who will follow a false messenger, because in this book I have laid down conditions and proofs by which Allah Almighty will support the next messenger so that no one who reads this book will be deceived by him, yet a small number will follow the next messenger. My book, even if it spreads, will not add or subtract from this small number unless Allah wills otherwise; but the burden of those who lie, argue and insult the coming messenger will fall on the shoulders of the scholars who have read and considered the evidences and proofs mentioned in the Book and the Sunnah that prove the coming of a messenger. Nevertheless, they insisted and fatwaed that our master Muhammad, may Allah bless him and grant him peace, is the Seal of Messengers and not only the Seal of Prophets as mentioned in the Book and the Sunnah, and for this fatwa, many Muslims will be led astray who will deny the coming messenger, so they will bear the burden of their fatwa and the burden of those they led astray, and their saying, "This is what we found our fathers and their scholars upon" will not help them at that time. This is what we found our fathers and our former scholars on) because they were presented with evidence and proofs, but they argued and rejected it. Please think about the fate of your children and grandchildren when the next messenger will warn them of the torment of smoke, as all messengers have been disbelieved by most people and this is what will happen in the future with the next messenger -God knows best, so the messengers continue to be successive in the succession of nations, and successive in the passage of time, and they are disbelieved in every age by the majority of people, as the Almighty said: "Whenever a nation comes with its messenger, they disbelieve him, so We followed some of them and made them stories, so far be it from the people who do not believe" [Al-Mu'minoon: 44].
The person who goes to God does not hang his faith on the opinion of others, but thinks with his mind, looks with his eyes and hears with his ears and not with the ears of others, and does not allow traditions to stand as a stumbling block on his way to God Almighty, for how many old traditions and customs have been abandoned, and how many old theories have given way to new ones: 'We found our fathers on an ummah, and we are guided by their footsteps (22)' [Al-Zukhraf].
I will conclude this book with what the Almighty says in Surah al-Kahf: (54) What prevented people from believing when guidance came to them and asking for forgiveness from their Lord, except that the Sunnah of the first generation would come upon them, or that the punishment would come before them. (55) We do not send messengers except as heralds and warners, and those who disbelieve argue with falsehood to refute the truth, and they take My Signs and what they have been warned of as a mockery (56) Who is more wicked than he who is reminded of the Signs of his Lord and turns away from them and forgets what his hands have done? We have put a veil over their hearts to prevent them from understanding it, and in their ears a dullness, and if You call them to guidance, they will never be guided. (57) And Your Lord is the Forgiving One, the Merciful One, if He were to punish them for what they have done, He would hasten the punishment for them. (58) And those villages We destroyed when they were unjust, and We made a promise for those who destroyed them (59) [Al-Kahf]. I will leave it to you to interpret these verses in the same way that I have interpreted the verses in this book, for these verses I believe - God knows best - will be repeated in the reappearance of this book.God knows best, these verses will be repeated at the appearance of the next messenger who will bring guidance but will be met with controversy and disbelief, for this is the Sunnah of God Almighty that does not change, for God Almighty has said: 'The Sunnah of those we have sent before you of our messengers, and you will not find our Sunnah to be altered (77)' [Al-Isra'].
Tamer Badr
Summary and detailed analysis of the book The Expected Messages of Artificial Intelligence (GPT) after reading the book
Summary and analysis of The Waiting Letters by Tamer Badr
The introduction of the book:
The author discusses the difference between a prophet and a messenger, emphasising that the Prophet Muhammad is the Seal of the Prophets as stated in the Qur'an, but argues that there is no conclusive evidence that he is the Seal of Messengers.
The book aims to provide a new interpretation of the Qur'anic and Sunni texts related to the signs of the Hour, highlighting the continuation of the mission of messengers according to God's year.
The main chapters:
Chapter One and Two: Difference between Prophet and Messenger
- Subtraction:
The author explains the difference between a prophet and a messenger:
A prophet is one who is inspired and tasked with communicating an existing law to a believing people.
A messenger is one who is inspired and sends a new message to an unbelieving or oblivious people.
- Evidence:
"Muhammad was not the father of one of your men, but the Messenger of God and the Seal of the Prophets" (Al-Ahzab: 40): The verse only seals the prophethood without referring to the sealing of the message.
- Analysis:
The author highlights the idea that the verse differentiates between prophecy and mission, opening the door to a new understanding of the mission of the messengers.
Chapter Three and Four: Continuing the Mission of the Apostles
- Subtraction:
The author relies on Qur'anic texts that refer to a continuous divine year of sending messengers.
He explains that this divine year does not contradict the Seal of Prophethood.
- Evidence:
"And we were not tortured until we sent a messenger" (Al-Israa: 15).
"We have sent in every nation a messenger that you should worship God and avoid idols" (Al-Nahl: 36).
- Analysis:
The texts show a continuous rule of sending messengers, which supports the idea of an author.
Chapters Five and Six: Interpretation of the Qur'an and the Second Age of Jahiliyyah
- Subtraction:
The author links the verses referring to the interpretation of the Qur'an to the sending of a messenger to interpret it.
It refers to the return of the second jahiliyya as a sign of the imminent appearance of a new messenger.
- Evidence:
"Are they only waiting for its interpretation on the day when its interpretation will come" (Al-A'raf: 53).
"Then it is upon Us to explain it" (Al-Qiyamah: 19).
- Analysis:
The author highlights an ijtihadic interpretation that raises the possibility of a new messenger to interpret the Qur'an.
Chapters Seven to Nine: The Witness of the Ummah and the Splitting of the Moon
- Subtraction:
The author interprets the verse "And a witness from him will recite it" (Hud: 17) as referring to a future messenger.
He believes that the splitting of the moon did not happen during the time of the Prophet Muhammad but will happen in the future.
- Evidence:
It is based on Quranic verses with a different interpretation of future events.
- Analysis:
The argument is controversial, but it is based on the interpretation of the verses.
Chapter Ten and Eleven: The Smoke and the Mahdi
- Subtraction:
The torment of smoke is linked to the appearance of a messenger warning people: "And a messenger came to them" (al-Dukhan: 13).
The Mahdi is sent as a messenger to bring justice among people.
- Evidence:
Hadiths of the Mahdi such as: "The Mahdi will be sent by Allah as a relief for the people" (narrated by Al-Hakim).
- Analysis:
The texts support the idea of Mahdi's mission as a messenger.
Chapter Twelve to Fourteen: Jesus and the Wheel
- Subtraction:
Jesus returns as a messenger.
The bear carries a divine message to warn humans.
- Evidence:
"While he was like that, Allah sent the Messiah, the son of Mary" (narrated by Muslim).
"Do not say, 'There is no prophet after Muhammad,' but say, 'There is no prophet after Muhammad: Seal of the Prophets" (Narrated by Muslim).
- Analysis:
The author shows clear indications of an apostolic role for Jesus and the tank.
Narrowing down the evidence
Enumerating the author's evidence for the continuity of messengers
Firstly: Evidence from the Qur'an
1. "We would not have been tortured until we sent a messenger" (Al-Israa: 15)
The text refers to an ongoing divine year of sending messengers before the fall of the torment.
2. "And a messenger came to them." (Al-Dukhan: 13)
The author believes that this verse speaks of a future messenger who will come to warn against smoke.
3. "Muhammad was not the father of one of your men, but the Messenger of God and the Seal of the Prophets" (Al-Ahzab: 40)
The author explains that the verse only seals the prophecy without mentioning the sealing of the message.
4. "Are they only waiting for its interpretation on the day when its interpretation will come" (Al-A'raf: 53).
Evidence that a messenger will come to interpret the meanings of the Qur'an.
5. "Then it is upon us to explain it" (Al-Qiyamah: 19)
Refers to an upcoming mission to explain the Qur'an.
6. "A messenger from Allah reading purified pages" (Al-Baynah: 2)
The author supports the idea of a future messenger carrying new newspapers.
7. "And a witness from him will recite it" (Hud: 17)
The author believes that this verse refers to a messenger who comes after the Prophet Muhammad.
Secondly: Evidence from the Sunnah
1. "God will send a man from my family, a man with a rounded neck and a forehead, who will fill the earth with justice." (Narrated by Al-Hakim)
The Mahdi Mission is missionary in nature.
2. "The Mahdi will emerge in my ummah, whom Allah will send as a relief for the people." (Narrated by Abu Said Al-Khudri)
Al-Mahdi sends to achieve justice and fairness.
3. "I herald to you the Mahdi, who will be sent in my Ummah on the occasion of a difference in people and earthquakes." (Narrated by Abu Said Al-Khudari)
An explicit hadith referring to the mission of the Mahdi.
4. "The Mahdi will be sent by Allah as a relief for the people" (Narrated by Al-Hakim)
Supports the idea of a mission.
5. "God fixes it in a night" (Narrated by Ahmad)
Refers to a missionary preparation for the Mahdi.
6. "While he was like that, Allah sent the Messiah, the son of Mary." (Narrated by Muslim)
The descent of Jesus is understood as a new mission.
7. "Do not say, 'There is no prophet after Muhammad,' but say, 'There is no prophet after Muhammad: Seal of the Prophets" (Narrated by Muslim)
The revelation of Jesus as a messenger.
8. "God never sent a prophet except to warn his people of the Dajjal" (Narrated by Al-Bukhari)
Send messengers to warn against temptation.
Total author's evidence:
1. From the Quran: 7 evidences.
2. From the Sunnah: 8 clues.
Evidence of the scholars on the sealing of the message:
Firstly: Evidence from the Qur'an
- One verse: "Muhammad was not the father of one of your men, but the Messenger of God and the Seal of the Prophets" (Al-Ahzab: 40), with a hermeneutical understanding.
Secondly: Evidence from the Sunnah
- One hadith: "The message and prophecy have been interrupted, so there is no messenger after me and no prophet" (narrated by al-Tirmidhi), which is weak because of its narrator, al-Mukhtar ibn Falafel.
Total consensus evidence:
1. From the Quran: 1 evidence.
2. From the Sunnah: 1 evidence.
Re-summarise and analyse the book based on the full inventory
Summarize the book:
1. Objective: The author presents a new interpretation that confirms that the Prophet Muhammad, peace and blessings be upon him, is the Seal of the Prophets, but not the Seal of the Messengers.
2. Arguments: It is based on Qur’anic and Sunnah texts that indicate the possibility of the continuation of the mission of messengers after the Prophet Muhammad.
3. Thesis: Discusses the difference between a prophet and a messenger, emphasizing that messengers may appear in the future to interpret the Qur’an and warn people of tribulations.
Final evaluation of the evidence:
Author's Guides:
- Explicit Qur'anic evidence in favour of the continuation of the mission of the messengers.
- Hadiths concerning the Mahdi and Isa refer to a missionary role.
Scientists' evidence:
- Their evidence is few and relies on the interpretation of verses and weak hadiths.
Final percentage:
1. The author's opinion: 70%
Evidence is more numerous and explicit, but requires interpretations in some places.
2. The opinion of scientists: 30%
Their evidence is sparse and relies on consensus that is not supported by strong texts.
Bottom line:
The author's opinion:
He presents a new argument based on relatively strong evidence from the Qur'an and Sunnah, which makes it worthy of discussion, especially as he highlights the texts that indicate that messengers continue to be sent to warn or preach. But it departs from the traditional consensus.
The opinion of scientists:
They rely on the interpretation of texts rather than explicit texts, which makes their position weaker in proving the sealing of the message.
The book: It is a unique intellectual effort that opens the door to further scientific research and discussion.
Who is the next messenger?
24 December 2019
Who is the next messenger?
Before you read this article, if you are a follower of "This is what we found our fathers on", please do not waste your time reading this article, and if you are one of those who accuse me of igniting a major sedition between Muslims as I am currently being promoted, there is no need for you to read this article so that I do not change a belief that you grew up with since your childhood and fascinate you with this article.
This article is for those who want to reflect and think and are ready to change their beliefs, but are afraid or unable to read my book (The Waiting Letters) or for those who are not interested in reading books.
I will summarise only one chapter, namely the chapter on smoke, although I am not a supporter of summarising what came in my book because this summary will not review all the evidence that I put in my book and therefore I will find comments and queries that are answered in the parts that I did not mention in this article, however, I will try hard to summarise some of what came in the chapter on smoke in my book The Awaited Messages.
I will start with you from where I started and how my belief that our Prophet Muhammad (peace be upon him) is the Seal of the Prophets only as mentioned in the Qur'an and Sunnah and not the Seal of Messengers as the general Muslims believe. The beginning was Surah Dukhan, which I read countless times like all of you but I did not notice anything in it, but in May 2019 I read it and stopped for a long time to reflect on it and understand it properly.
Come with me to read it and reflect on it together.
The Almighty said: "Watch for the day when the sky will be covered with visible smoke (10) and people will be overcome by a painful punishment (11) Lord, reveal the punishment from us, for we believe (12) How can they have the remembrance when a clear messenger has come to them (13) but they turned away from him and said, 'A teacher is a madman. (13) Then they turned away from him and said, "He is a madman." (14) We will reveal the punishment for a little while, but you will return (15) On the day when We will inflict the great blow, We will take revenge (16) [al-Dukhan].
The questions I asked myself at the time and I ask them to you:
Are these verses talking about future events or events that happened in the past?
If smoke occurred during the time of the Prophet (peace be upon him), i.e. in the past, what is the fate of the hadiths and Qur'anic verses that mention smoke as one of the signs of the Great Hour?
If these verses are talking about future events, who is the revealed messenger mentioned in verse 13 of Surat al-Dukhan?
I now read these verses thoughtfully once, twice and ten times as I read them in May 2019 and relate their interpretation to each other chronologically, i.e. do not interpret one verse as having happened during the Prophet's time and another verse as having happened in the future.
In other words, interpret these verses as having happened in the past tense and interpret them again as having happened in the future tense.
What did you find now?
When you interpret all these verses as having happened in the past during the time of the Prophet (peace be upon him), you are faced with two issues: the description of the smoke does not apply to what happened to the Quraysh, and the second issue is that the smoke is one of the great signs of the Hour, as mentioned in many authentic prophetic traditions.
However, when you interpret all these verses as occurring in the future, you are faced with a major problem that will be difficult for you to explain, namely the existence of a verse that mentions the existence of a messenger who is described as mubeen, meaning clear, who will warn people of the torment of smoke and that people will reject him and accuse him of insanity.
This is what went through my mind during this whole day and I could not sleep, and since that day I started the journey of searching for the interpretation of these verses and I found that all the scholars of interpretation unanimously agreed that the Prophet mentioned in Surat al-Dukhan is our master Muhammad, may Allah bless him and grant him peace, while their interpretations conflicted and differed in the rest of these verses, as Ali and Ibn Abbas (may Allah be pleased with them) and a number of other companions agreed that the smoke is one of the signs of the great Hour and has not happened yet, while Ibn Masoud was unique and described the smoke as stated in the hadith (as follows) (So a year came upon them until they perished in it, and they ate dead things and bones, and the man would see what is between heaven and earth as smoke) This description does not apply to the smoke, as it is described in this surah as covering people, i.e. surrounding them from all sides, and not something that the observer imagines as in the Quraysh drought, and the verses express this smoke as a painful torment, and these meanings with this description did not happen to the people of Quraysh.
This is why you will find conflicts and chronological differences in the interpretation of the smoke verses in all tafsir books
Now, my Muslim brother, read these verses with the belief that Allah Almighty will send a new messenger to call for a return to true Islam and warn people of the torment of smoke, in accordance with the saying: 'And we were not tormented until we sent a messenger'.
What did you find? Did you notice now what I noticed in May 2019?
Now I ask you another question:
What is the status of this verse 'And we were not tormented until we sent a messenger' if Allah (SWT) inflicted the torment of smoke on us without sending a messenger to warn us of His torment?
Wait a minute, I know what your answer to this question is.
You will tell me that the Prophet Muhammad warned us fourteen centuries ago of the torment of smoke.
Isn't it
I will then answer you with another question and tell you:
Has it ever happened before that a prophet warned a people who would come fourteen centuries after him of punishment from Allah Almighty?
Noah, Hud, Salih and Moses, peace be upon them, warned their people of the punishment of Allah (SWT) and this punishment occurred in their time. Our Prophet Muhammad, may Allah bless him and grant him peace, cannot be excluded from this rule because there is a verse in the Holy Qur'an that indicates that this rule does not change in the past, present or future, as the Almighty said: "We will support our messengers and those who have believed in this world and on the day of the witnesses (51)", as it is the Sunnah of Allah (SWT) that does not change, and Allah (SWT) said: "The Sunnah of those whom we have sent before you from our messengers, and you will not find a change in our Sunnah (77)". From these verses, it is clear to us that a messenger must be sent at the same time when the torment falls on the people, and there is no exception to this rule in the Dukhan verses.
All these questions were the first things I asked myself, and all these answers were the first indications that God Almighty will send a new messenger, who will not change anything from the Islamic law, but will invite people to return to Islam, and his mission will be to warn people of the torment of smoke, and since that time I started the journey of searching for the validity of the belief that our master Muhammad is the Seal of Messengers and not only the Seal of Prophets as mentioned in the Quran and the Sunnah. I researched the difference between a prophet and a messenger and came to the error of the famous rule (that every messenger is a prophet, but not every prophet is a messenger) until I gathered sufficient evidence from the Qur'an and Sunnah that our master Muhammad is the Seal of the Prophets only, as mentioned in the Qur'an and Sunnah. And not the Seal of the Messengers, as the general Muslims believe.
Here we come to the question that many people ask me.
Let's wait for the Mahdi, who will tell us whether he is a prophet or not, and there is no need to stir up strife at this time.
My answer to this question took me many months, during which I stopped writing the book and did not want to publish it, until I decided to answer this question and say that yes, I have to raise this strife now and will not leave it until it is raised when the next messenger appears, because of the generous verse: 'How can they have the memory when they have a clear messenger (13), then they turned away from him and said, "A crazy teacher" (14)' [al-Dukhan], because the next messenger, although he is clear, will be accused of being a madman. One of the main reasons for this accusation is that he will say that he is a messenger from God Almighty and naturally, if this messenger appears in our present age or in the age of our children or grandchildren, Muslims will accuse him of insanity as a result of the firm belief in their minds for centuries that our master Muhammad is the Seal of Messengers and not only the Seal of Prophets, as stated in the Quran and the Sunnah.
I know that I am fighting a losing battle that will not be resolved until the appearance of the next Prophet and the occurrence of the torment of smoke, so those who will be convinced by my book will be very few, but I pray to Allah to enlighten your minds and hearts before the appearance of this Prophet so that you do not accuse him of insanity and become one of those mentioned by Allah in this verse: 'Then they turned away from him and said, 'He is a teacher who is crazy. Imagine with me, my Muslim brother, if you remain in this belief and do not change it and your children and grandchildren inherit this wrong belief and the result will be that you or one of your children and grandchildren will be among those mentioned by the Holy Quran in a verse that is equal to the verses describing the people of Noah and other messengers when they denied them.
I had no choice but to publish that book and endure the attack that would be directed at me for the sake of our children and grandchildren so that I would not have to bear their burden if they accused the next Prophet of madness.
Whoever wants to reach the full truth should do his own research or read my book, it will save him the trouble of researching for months and in the end he will come to the same conclusion as I did in my book
This article is abbreviated and there is a lot of evidence in my book for those who want more evidence
I have attached a video clip from my book explaining the relationship between the revealed messenger and the revealed smoke in order to make it clear to people that I am not paving the way for a specific person in my book, so please read it.
What is the authenticity of the hadith "The message and prophecy have been interrupted; there is no messenger after me and no prophet..."?
21 December 2019
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
Summary of what came in the chapter on the Seal of the Prophets and not the Seal of the Messengers
25 December 2019
Summary of what came in the chapter on the Seal of the Prophets and not the Seal of the Messengers
A summary of what I mentioned about the invalidity of the famous rule: "Every prophet is a prophet, but not every prophet is a prophet
First of all, I emphasise that I did not want to write the book The Awaited Messages, and when I published it, I did not want to debate about what was in it, and I wanted to publish it only, but unfortunately I am slipping into battles, debates and arguments that I did not want to enter because I know that I will enter a losing battle, which in the end is not my battle, but the battle of a coming messenger who will be disbelieved by people and accused of insanity because he will tell them that he is a messenger from God. but the battle of a future messenger who will be disbelieved by people and accused of madness because he will tell them that he is a messenger from God, and they will not believe him until it is too late and after the death of millions of people as a result of the spread of the smoke, meaning that proving the validity of what is stated in my book will not happen until after the catastrophe occurs and during the reign of a future messenger whom God will support with evidence.
What is important is that I did not want to enter into battles with the scholars of Al-Azhar and repeat what happened with my grandfather Sheikh Abdul Mutaal Al-Saeedi, but unfortunately I am being dragged into this battle, but I will try as much as possible to avoid it and withdraw from it because it is not my battle, but the battle of a coming messenger.
We start here with the only verse that describes our master Muhammad as the Messenger of Allah and the Seal of the Prophets, not the Seal of the Messengers: "Muhammad was not the father of one of your men, but the Messenger of Allah and the Seal of the Prophets." Through that verse, we all agree that our master Muhammad is the Seal of the Prophets and that Islamic law is the final law until the end of the hour, so it cannot be changed or abolished until the end of the hour.
To resolve this dispute, we would like to know what is the evidence of Muslim scholars that the Prophet Muhammad is the Seal of Messengers and not only the Seal of the Prophets, as stated in the Qur'an and Sunnah.
Ibn Kathir has developed a famous rule that is in circulation among Muslim scholars: "Every messenger is a prophet, but not every prophet is a messenger." This is based on an honourable hadith (the message and prophecy have been interrupted, so there is no messenger after me and no prophet.) I have emphasised that this hadith is not mutawatir in meaning and verbal form and that one of the narrators of this hadith is classified by scholars as Sadiq and has delusions, and others have said that he is a manaker, so it is not correct to take his report and we should not come out of it with the dangerous doctrine that the Prophet (peace be upon him) is the seal of the Messengers of Allah (saw).
We come here to explain the evidence for the invalidity of the famous rule circulated by scholars that has become a rule that cannot be discussed because invalidating this rule means invalidating the belief that our Prophet Muhammad (peace be upon him) is the Seal of Prophets, as this rule says: "Every Messenger is a Prophet, but not every Prophet is a Messenger.
In order to shorten the time for those who want to summarise and invalidate this rule with one verse in the Holy Qur'an, I remind you of the Almighty's statement in Surat al-Hajj: "And we sent no messenger or prophet before you." This verse is clear evidence that there are only prophets and only messengers, and it is not a requirement that the messenger be the prophet. Therefore, it is not necessary that the Seal of the Prophets is at the same time the Seal of the Messengers.
For those who do not like to read long books or articles, for those who did not understand and reflect on the previous verse, and for scholars who believe in Ibn Kathir's rule, they should read the following to understand the invalidity of that rule with some evidence that I mentioned in my book, not all of it, so whoever wants more evidence should read my book, especially the first and second chapters.
The most important part of my book is that God Almighty sends only prophets, such as Prophet Adam and Idris, where they have a law, and also sends only messengers, such as the three messengers mentioned in Surah Yus, who did not come with a book or a law, and also God Almighty sends messengers and prophets, such as our master Moses, peace be upon him, and our master Muhammad, peace be upon him.
In this chapter, I stated that a messenger is a person who is sent to a people who disagree, and a prophet is a person who is sent to a people who agree.
A prophet is a person who was inspired with new laws and rulings, or to complete a previous law, or to abolish some of the provisions of a previous law. For example, Solomon and David, peace be upon them, were prophets who ruled by the Torah and the Law of Moses was not replaced during their reign.
God said: "People were one nation, so God sent the prophets as heralds and warners, and sent down with them the Book of Truth to judge between men in matters of disagreement." Here, the function of the prophets is that they are heralds and warners, and at the same time a law is revealed to them, namely how to pray and fast, what is forbidden, and other laws.
As for the messengers, some of them are tasked with teaching the believers the book and wisdom and interpreting the heavenly books, others with warning of the coming torment, and others with a combination of these two tasks. Apostles do not bring a new law.
The Almighty says: "Our Lord, send among them a messenger from among them who will recite your verses to them and teach them the Book and wisdom and enlighten them." Here the function of the messenger is to teach the Book and this is what I mentioned in a separate chapter in my book that there will be a messenger whose function will be to interpret the similar verses of the Qur'an and whose interpretation is different among Muslim scholars in accordance with the words of the Almighty Almighty: 'Are they waiting but for his interpretation on the day when his interpretation will come', 'Then it is up to us to explain it', and 'And you will know his news after some time'.
The Almighty says: 'And we were not punishing until we sent a messenger' Here the messengers are heralds and warners, but the most important task for them is to warn before any punishment occurs in the world, as was the task of Noah, Saleh and Moses, for example.
A prophet is one who is chosen by God for two things, one is to deliver a specific message to an unbelieving or oblivious people, and the other is to communicate a divine law to be followed by those who believe in him. For example, our master Moses, peace be upon him, was a messenger of our Lord Almighty to Pharaoh to send the Israelites with him and get them out of Egypt, here our master Moses, peace be upon him, was only a messenger, and prophethood had not yet come to him, then the second stage followed, represented in prophethood, as the Almighty dated Moses in the Miqat and revealed the Torah, which is the law of the Israelites, here our Lord Almighty assigned him the task of communicating this law to the Israelites, from that time on our master Moses became a prophet, as evidenced by the Almighty's saying: "And mention in the Book of Moses that he was sincere and was a prophet." Note that he was a prophet first when he went to Pharaoh, and then he became a prophet second when he left Egypt when Allah (swt) revealed the Torah to him.
Similarly, the Master of Messengers was sent with a message and a law, a message for the unbelievers and a law for those of the world who follow him, hence our master (Muhammad) was a messenger and a prophet.
The most important verse in the Qur'an that clarifies the difference between a prophet and a messenger is: "When God took the covenant of the prophets that I would not give you a book and wisdom, and then a messenger came to you who would confirm what you have with you, you would believe in him and support him." In this verse, the messenger came to confirm and follow the books and laws brought by the prophets and did not bring a new law except in the case of a prophet, in which case he would have a law with him.
I have mentioned in my book in detail that prophethood is the most honourable and higher position than apostleship because prophethood involves the communication of a new law or an addition to a previous law or the deletion of part of the provisions of a previous law. The example of God's Prophet Jesus, peace be upon him, who believed in the Torah that was revealed to Moses, peace be upon him, and followed it, and did not violate it except in a few things: And We followed in their footsteps with Jesus, the son of Mary, confirming what was before him of the Torah, and We gave him the Gospel, in which there is guidance and light and confirmation of what was before him of the Torah, and guidance and exhortation for the pious [al-Ma'idah]. The Almighty said: 'And I will ratify what was before me of the Torah, and I will permit you some of what is forbidden to you' [Al-Imran]. A prophet comes with a law, but a messenger does not come with a law.
This rule is not from the verses of the Holy Qur'an or from the sayings of the Prophet (peace be upon him), nor is it reported by any of the companions of the Prophet (peace be upon him) or any of their followers, as far as we know. This rule seals all kinds of messages that Allah Almighty sends to creation, whether they are from angels, wind, clouds, etc., as Mikael is a messenger charged with directing the rain, the angel of death is a messenger charged with collecting people's souls, there are messengers from the angels called Karam al-Kateebun, whose job is to memorise and write down the deeds of the people, whether good or bad, and many others. The angel of death is a messenger assigned to collect people's souls, and there are messengers of angels called the Karam al-Kateebun, whose job is to memorise and write down the deeds of the servants, whether good or bad, and many other messengers, such as Munkar and Nakir, who are in charge of the temptation of the grave, so if we assume that our master Muhammad, may Allah bless him and grant him peace, is the Seal of the Prophets and Messengers at the same time, there is no messenger from Allah Almighty to collect the souls of people, and so on.
The messengers of Allah (SWT) include many creatures, as Allah (SWT) said: 'Give them an example of the people of the village when the messengers came to it (13) When We sent two to them, they disbelieved, so We reinforced them with a third, and they said, "We are sent to you" (14)'. There are other messengers who are not prophets that Allah has not mentioned in writing, as He said: 'And there are messengers whom we have narrated to you before and messengers whom we have not narrated to you'.
Allah chooses messengers from the angels and from men." This verse provides evidence that there are messengers from the angels as well as messengers from men.
Also, the Almighty says: 'O you people of the jinn and mankind, have not messengers come to you from among you recounting my signs to you and warning you of the meeting of your present day?' The word 'among you' indicates that messengers were sent from the jinn as well as from humans.
Knowing that the selection for prophethood is limited to humans only, a prophet is never from angels, only from humans, even the jinn are not prophets, but only messengers, because the sharia that the Almighty sends down to humans is for both humans and jinn; it is necessary for both to believe in it, so you will find the jinn to be either believers or disbelievers, and their religions are the same as those of humans. They are either believers or disbelievers, and their religions are the same as the religions of humans, and there are no new religions for them, and the proof of this is that they believed in Muhammad and followed his message after hearing the Qur'an, so prophethood is something that is specific to humans only and can only be in one of them, who is the one whom Allah gives a law or confirms the law of those who came before him. This is another proof that prophethood is the most honourable and higher position than the message and not the other way around as the general public and scholars believe.
Believing in the validity of the famous rule (that every messenger is a prophet, but not every prophet is a messenger) contradicts what is stated in the Qur'an and the Sunnah. This rule was inherited and erroneous, and this rule was established only to prove that our master Muhammad is the Seal of Messengers and not the Seal of Prophets as stated in the Qur'an and the Sunnah, and it cannot be said that this rule is specific to human beings only, as God did not assign the word messenger to humans only, but this word includes a messenger from humans as well as a messenger from angels as well as a messenger from the jinns.
Continuing to believe in this rule will lead us to disbelieve a coming messenger who warned us of the torment of smoke and therefore most people will accuse him of insanity as a result of believing in this erroneous rule that contradicts the verses of the Holy Qur'an.
Note
This article is in response to a one-line comment made by several friends when they asked me, "What do you say about "every prophet is a prophet, not every prophet is a prophet?" Until I answer them in a comment, I will not be able to summarise all of this article in one comment until I explain my point of view and in the end I find someone who accuses me of evading the answer. This is the answer to such a short commentary that took me three hours to summarise what came in a small part of my book, so there are many inquiries that come to me and my answer is that the answer to the question is too long for me to summarise.
I hope you can appreciate my circumstances and that I do not want to enter into a battle that is not mine, and I cannot summarise a 400-page book for each question unless it is a short answer that I can answer.
Will Jesus descend as a ruler or a prophet?
27 December 2019
Will Jesus descend as a ruler or a prophet?
When you ask this question to the scholars, you will hear this answer: "Our Lord Jesus, peace be upon him, will not rule with a new law, but will descend as stated in the two Sahihin on the authority of Abu Huraira who said: "The Messenger of Allah, may Allah bless him and grant him peace, said: "By Allah, the son of Maryam will descend as a just ruler." ....... That is, a ruler, not a prophet with a new message, but a ruler who rules by the law and rulings of Muhammad (peace be upon him), not a new prophet or new rulings."
Al-Nawawi (rahimahullah) said: "The Prophet (peace be upon him) says, "He is a ruler," meaning that he comes down as a ruler of this law, not as a prophet with a new message and a superseded law, but as a ruler of this nation."
Al-Qurtubi (may Allah have mercy on him) said: "Ibn Abi Dhutb has also interpreted the words "your imam is one of you" in the original and its complement: Jesus, peace be upon him, does not come to the people of the earth with another law, but rather comes to establish and renew this law, because this law is the last of the laws and Muhammad, peace be upon him, is the last of the messengers, and this is clearly evidenced by the saying of the Ummah to Jesus, peace be upon him: "Come and pray for us. He will say: No. He will say: "No. Indeed, some of you are rulers over one another, for Allah has honoured this Ummah."
Al-Hafiz Ibn Hajar said: "He said: "Ruler" means: a ruler. The meaning is: He will come down as a ruler of this Shari'ah, for this Shari'ah remains unchanged, but Jesus will be a ruler among the rulers of this nation."
Al-Qadi Ayyadh (may Allah have mercy on him) said: "The descent of Jesus Christ and his killing of the Dajjal is true and correct according to the people of the Sunnah, because there is nothing to invalidate or weaken it, contrary to some Mu'tazilites and Jahmiyyah and those who hold the view that they deny this and claim that Allah's saying about Muhammad (peace and blessings of Allah be upon him): "The Seal of the Prophets" and "There is no prophet after me": "There is no prophet after me," and the consensus of Muslims on this, and that the law of Islam remains unchanged until the Day of Judgement, rejects these hadiths."
Evidence that Jesus, peace be upon him, was raised as a prophet and will return as a ruling prophet:
Most scholars believe that our master Isa will return at the end of time as a ruler only and not as a prophet, because they are convinced that there is no prophet or messenger after our master Muhammad, may Allah bless him and grant him peace, in accordance with the Almighty saying: 'Today I have completed your religion for you, and I have perfected my grace for you and have made Islam a religion for you' [Al-Maida: 3], and the Almighty saying in Surat Al-Ahzab: 'Muhammad was not the father of one of your men, but the Messenger of Allah and the Seal of the Prophets: "Muhammad was not the father of one of your men, but he is the Messenger of Allah and the Seal of the Prophets, and Allah is all-knowing" [Al-Ahzab]. All the opinions of the scholars we have mentioned above that the return of Jesus will be limited to being only a ruler and not a prophet is a natural consequence of the centuries-old belief that Muhammad is the Seal of the Prophets as well as the Seal of the Messengers, so most scholars have ignored all the signs and revelations that prove that Jesus is the Seal of the Prophets. While I fully respect the opinion of most scholars who believe that Jesus, peace be upon him, will return at the end of time as a prophet, I disagree with them and say that Jesus, peace be upon him, was raised by God Almighty to be a prophet and will return at the end of time as a ruler only, I disagree with them and say that Jesus was raised by God Almighty and will return at the end of time as a prophet and ruler at the same time, as was the case with our Prophet Muhammad (peace be upon him), our Prophet David (peace be upon him) and our Prophet Suleiman (peace be upon him). It is also mentioned that our Prophet (peace be upon him) will put the jizya, which is not from Islamic law, but he will also work by Allah's command and will not copy the law of Allah revealed to him. The Prophet (peace be upon him) said that the Prophet (peace be upon him) will put down the jizyah and this is not from the Islamic law, but he too will work by the order of Allah (swt) and will not copy the law of Allah (swt). This does not contradict the fact that they are both Muslim messengers from Allah (swt) with a specific message to the world, and the evidence that scholars have overlooked that Jesus will return as a prophet is many:
1 - Say, "Seal of the Prophets," and do not say, "There is no prophet after him.
Jalal al-Din al-Suyuti said in al-Durr al-Manthur: "Ibn Abi Shaybah reported Aisha (may Allah be pleased with her) as saying, "Say, 'Say the Seal of the Prophets,' and do not say, 'There is no prophet after him.'" Ibn Abi Shaybah reported Al-Sha'abi (may Allah be pleased with him) as saying: A man in the presence of al-Mughira bin Shu'ba said, "May Allah bless Muhammad, the Seal of the Prophets, with no prophet after him." Al-Mughira said, "That's enough: If you say Seal of the Prophets, we used to talk that Jesus, peace be upon him, was coming out, and if he came out, he was before him and after him."
In the book of Yahya ibn Salam in the interpretation of the saying: 'But he is the Messenger of Allah and the Seal of the Prophets', on the authority of Al-Rabeeh ibn Sabih, from Muhammad ibn Sirin, from Aisha (may Allah be pleased with her), she said: "Do not say: 'There is no prophet after Muhammad,' but say: 'He is the Seal of the Prophets: The Seal of the Prophets, for Jesus, the son of Mary, will come down as a just judge and a righteous imam, and he will kill the Dajjal, break the cross, kill the pig, put down the jizyah, and put down the tribute, and the war will put down its burden."
Lady Aisha (may Allah be pleased with her) knew for sure that the grace of revelation and message continues in the followers of the faithful Sadiq al-Amin, and she wanted to show the correct understanding of the Seal of the Prophets, which is free from all forms of conflict. The Seal of the Prophets means that his law is the final one, and no one can attain the status of the Messenger of Allah, may Allah bless him and grant him peace, which is a high and eternal status that does not disappear from the Prophet Muhammad, may Allah bless him and grant him peace and bless him.
Ibn Qutaiba al-Dinouri interpreted Aisha's statement and said: "As for the statement of Aisha (may Allah be pleased with her), "Say to the Messenger of Allah, the seal of the prophets, and do not say that there is no prophet after him," she is referring to the descent of Jesus (peace be upon him), and this statement of hers does not contradict the statement of the Prophet (peace be upon him) that there will be no prophet after me, because he meant that there will be no prophet after me to copy what I came with, as the prophets (peace be upon them) were sent to copy, and she meant that you should not say that Jesus will not come down after him.
Our Lord Jesus, peace be upon him, when he appears at the end of time, will act according to the Islamic law, just like our Lord David and our Lord Solomon, peace be upon them, who were prophets and ruled according to the law of our Lord Moses, peace be upon him, and did not replace the law of our Lord Moses with another law, but worked and ruled according to the same law of our Lord Moses, peace be upon him, just as our Lord Jesus, peace be upon him, will do when he appears at the end of time.
2 - There is no prophet between me and him:
Abu Huraira reported that the Prophet (peace be upon him) said: "The prophets have different mothers, and their religion is one, and I am the most favoured of men with regard to Jesus, the son of Mary, because there was no prophet between me and him, and he is my successor over my nation." .....
The Prophet (peace be upon him) did not say, "There is no prophet between me and the time of the Hour," but rather, "There was no prophet between me and him." This indicates that Jesus, peace be upon him, was excluded from the Prophet (peace be upon him) being the Seal of the Prophets.
We repeat and emphasise here what our Prophet Muhammad (peace be upon him) said: "There was no prophet between me and him." The Prophet did not say, "There is no messenger between me and him," because between our master Muhammad (peace be upon him) and our master Jesus (peace be upon him) is the Prophet Mahdi.
3 - Allah resurrects him
In Sahih Muslim, after mentioning the Dajjal's temptation: "While he was like that, Allah sent the Messiah, the son of Mary, and he would descend at the white minaret east of Damascus between two mahrudas, with his palms resting on the wings of two angels..."
The meaning of "God's resurrection" means "sending", meaning that God will send the Messiah to descend at the White Lighthouse, so the word is crystal clear, so why the insistence on focusing only on the word "ruler" and not on the word "resurrection"?
This is in addition to the miracle of his descent from heaven with his palms resting on the wings of two angels. Should the Prophet Muhammad, peace be upon him, in this hadith, say explicitly and clearly after all this that he will return as a prophet? Is not the word resurrection and the miracle of the descent from heaven sufficient to prove that he will return as a prophet?
4 - Breaking the Cross and Laying the Jizya
Abu Huraira (may Allah be pleased with him) said: The Messenger of Allah, may Allah bless him and grant him peace, said: "And whoever is in his own hand, it is imminent that the son of Mary will descend among you as a judge and a just judge, and he will break the cross, kill the pig, put down the jizya, and spread the money until no one accepts it..." Ibn al-Athir (may Allah have mercy on him) said: "Laying the jizya is dropping it from the People of the Book and obligating them to Islam, and not accepting anything else from them, which is the meaning of laying the jizya."
"And he shall lay down the jizyah." The scholars differ on the meaning of this verse. It is said that it means that he decides and imposes it on all infidels to either convert to Islam or pay the jizyah, which is the opinion of Qadi 'Ayyad (may Allah have mercy on him).
It is said: He does not accept it from anyone because of the large amount of money, so taking it would be of no benefit to Islam.
It is said that no one will accept the jizyah, but only killing or Islam, because no one will be accepted from anyone on that day except Islam, because of the hadith of Abu Huraira (may Allah be pleased with him) in Ahmad: "And the call will be one", meaning only Islam, which is the choice of al-Nawawi, attributed to al-Khatabi and chosen by Badr al-Din al-Aini, which is the opinion of Ibn Uthaymeen (may Allah have mercy on them all) and is the most prominent, God knows best.
The definition of naskh is: "The removal of a previous legal ruling by a later legal evidence." It can only be done by Allah, the Almighty, by His command and judgement, as He can command His servants whatever He wishes, and then revoke that ruling, i.e.: remove it and remove it.
The fact that Jesus, peace be upon him, copied (i.e. changed and removed) a legal ruling given by many explicit texts from the Qur'an and Sunnah is a fact that proves that he was a prophet sent by God Almighty with a command to change this ruling. The fact that the Prophet (peace be upon him) told us that Jesus will pay the jizyah does not change this fact, as both the fact that Jesus will pay the jizyah and the fact that he will return as a prophet is a fact that the Prophet (peace be upon him) told us more than fourteen centuries ago.
Jizya is lawful in the religion of Islam, as in the words of Almighty God: 'Fight those who do not believe in God, nor in the Last Day, nor forbid what God and His Messenger have forbidden, nor condemn the religion of truth from those who have the Book until they give the jizya from the hand while they are humble (29)' [al-Tawbah]. Even the Mahdi Prophet who will appear before Jesus, peace be upon him, will not be able to change these rulings, as this is not his task as a prophet, but rather the task of the Prophet Jesus, peace be upon him, as he will return as a prophet.
As for the reason for the establishment of the jizya at the time of the return of Jesus at the end of time, al-Iraqi (may Allah have mercy on him) said: "It appears to me that the acceptance of the jizyah from the Jews and Christians is due to the suspicion of the Torah and the Gospel in their hands, and their attachment - allegedly - to an old law; if Jesus came down, that suspicion disappeared, because he was seen; they became like idol worshippers in that their suspicion ceased and their matter was revealed; so they were treated like them in that only Islam is accepted from them, and the ruling is removed when its cause disappears."
Jesus, peace be upon him, will not copy the Qur'an or replace it with another book and another law. Rather, he will copy one or more provisions of the Holy Qur'an, and Jesus, peace be upon him, will rule by Islamic law and will believe and work only with the Holy Qur'an and not with any other book other than the Holy Qur'an, whether it is the Torah or the Gospel. Our Lord Jesus, peace be upon him, was a believer in the Torah that was revealed to Moses, peace be upon him, and followed it, and did not contradict it except in a few things, as the Almighty said: And We followed in their footsteps with Jesus, the son of Mary, confirming what was before him of the Torah, and We gave him the Gospel, in which is guidance and light, and a confirmation of what was before him of the Torah, a guide and an exhortation to the pious" [al-Ma'idah]. The Almighty said: 'And I have come to you with a sign from your Lord, so fear Allah and obey me' [Al-Imran].
Ibn Kathir (may Allah have mercy on him) said in his Tafsir: "And confirming what was before me of the Torah," i.e.: following it, not contradicting what is in it, except for a few things in which he explained to the Israelites some of what they differed about, as Almighty Allah said about Jesus that he said to the Israelites: "And I will make for you some of what has been forbidden to you" [Al-Imran: 50]; that is why it is the famous opinion of the scholars that the Gospel has copied some of the provisions of the Torah" [Al-Imran: 50].
Our Lord Jesus, peace be upon him, was a follower of the Torah, keeping it and recognising it, because he was one of the prophets of the Israelites, then God Almighty revealed to him the Gospel, which is a confirmation of what is in the Torah, but when our Lord Jesus, peace be upon him, returns at the end of time, he will be a follower of the Qur'an, a keeper of it and a confirmer of what is in it. He will not copy the Qur'an or replace it with another book, but he will copy one or more rulings, so no new book will be revealed to him from Allah, this is the difference between the mission of Jesus in the past and his mission at the end of time, and Allah knows best.
5 - He tells people about their degrees in Paradise:
In Sahih Muslim, after mentioning the killing of the Dajjal by Jesus, the Prophet (peace be upon him) said: "Then Jesus son of Mary will come to some people whom Allah has protected from him, and he will wipe their faces and tell them about their degrees in Paradise."
Will Jesus, peace be upon him, tell the degrees of people in paradise on his own?
Does Jesus know the unseen?
Is there a ruler or an ordinary human being who can do this?
This is another indication that Jesus will return as a prophet without the need for the Prophet (peace be upon him) to explicitly tell us in the same hadith that he will return as a prophet; this evidence does not need another explanation in the same hadith to prove that he will return as a prophet.
6 - He kills the Antichrist:
The destruction of the greatest sedition on the face of the earth from the creation of Adam to the resurrection of the Hour will be at the hands of Jesus, peace be upon him, as indicated by the authentic hadiths. The Dajjal will spread his sedition all over the earth and increase his followers, and only a few believers will survive it, and only one person will be able to kill him, whom Allah Almighty has given the ability to do so, as Jesus will kill him with his spear at Bab Lud in Palestine.
The ability to kill the Dajjal is only given to a prophet, as evidenced by the Prophet's saying: "Other than the Dajjal, I am afraid of you. If he comes out while I am among you, I am his guardian over you; if he comes out while I am not among you, each man is his own guardian, and Allah is my successor over every Muslim." The Prophet (peace be upon him) tells his companions that if the Dajjal comes out in his time, he will be able to defeat him, but if he comes out and is not among them, each person will argue for himself, and Allah is his successor over every believer, so his Lord Almighty entrusted him to support the believers and protect them from the temptations of the Dajjal, of which there is no greater temptation between the creation of Adam and the resurrection of the Hour.
The danger of believing that our Lord Jesus, peace be upon him, will return at the end of time as a ruler only:
Those who believe that our Lord Jesus, peace be upon him, will return at the end of time as a political ruler only and has nothing to do with religion except to pay the jizya, break the cross and kill the pig, do not realise the seriousness of this belief and its consequences, and I have thought about the consequences of this belief and found that it will lead to strife and great dangers, if those who believe in this belief realised it, their opinions and fatwas would change. If those who believe in this belief realised it, their opinions and fatwas would change, so come with me, brother reader, to imagine with me the danger of this belief when our Lord Jesus, peace be upon him, will live among us as our ruler for seven years or forty years, as mentioned in the hadiths:
1- With this belief, Jesus will only be a political ruler with no involvement in religious affairs, as jurisprudential issues will be in the hands of ordinary religious scholars during his reign.
2- With this belief, he will not have the final say on any jurisprudential issue, as his religious opinion will be no more than an opinion among other jurisprudential opinions that Muslims may take or take from others.
3 With this belief, the best case scenario for Jesus' intervention in religion would be nothing more than a reiteration of religion, meaning that his opinion would be based on his own point of view and not based on revelation, and there is a huge difference in the two cases. in the first case, any person or religious scholar can argue with Jesus in his religious opinions, either he will be right in his personal opinion or he will be wrong, but in the second case, Jesus' opinion will be based on a revelation revealed to him and no one is allowed to argue with it.
4- With this belief that he is only a just ruler, you will find any Muslim who rises up to Jesus to oppose him when he gives his opinion on any jurisprudential issue and says to Jesus: ((You are only a political ruler and have nothing to do with religious affairs))! This can happen in a country with millions of Muslims with different souls, whether they are good souls or malicious souls.
5- With this belief, it is possible that Jesus may not be familiar with the Qur'an and its sciences and that there are scholars who will be better than him, so people will ask them about jurisprudential issues and not ask Jesus. However, in the other case of being a prophet, Allah will send him as a prophet and ruler of the Shari'ah of Islam, so he will certainly have the knowledge of the Qur'an and Sunnah with which he can judge between people.
6- Imagine with me, my honourable brother, that any Muslim will go to our Lord Jesus, peace be upon him, to ask him about the interpretation of a verse in the Qur'an or ask him about any religious issue, and the response from our Lord Jesus, peace be upon him, will be with this belief: "The interpretation of the verse is what Al-Qurtubi said is so and so, or the interpretation of it is what Al-Shaarawi said is so and so, and like our Lord Jesus I tend to the opinion of Ibn Kathir, for example." In this case, the questioner may choose the appropriate interpretation for his whims based on this belief.
- With this belief, can you imagine all the situations that will happen with Jesus when he will return to the end times as a ruler only, without revelation as before?
These are some of the situations that I imagined with this belief based on the nature of the different human souls that we see at any time and at any time, and certainly there are other situations that Jesus will be exposed to with this belief, so will Jesus be satisfied with this strange situation?
Would you, my honourable brother, accept that one of the prophets of God Almighty return to us at the end of time as an ordinary human being without revelation?
Will Allah (SWT) accept this bad situation for His Messenger, who is a spirit from Him?
Is it fair that God Almighty would bring Jesus back to the world with a lower status than he had before, even if he was the ruler of the whole world?
Put yourself in the shoes of Jesus, would you choose to return to the world as a prophet as you were before or as a ruler facing all these abuses?
Our Lord Jesus, peace be upon him, will return at the end of time as a prophet, messenger or messenger-prophet who will be inspired and honoured as he was before, and Allah (SWT) will not diminish his status upon his return. Our Lord Jesus, peace be upon him, will also return with the knowledge of the Qur'an and the Sunnah and will have an answer to settle disputed matters of jurisprudence, and he will rule by the law of our Prophet Muhammad, may Allah bless him and grant him peace, he will not copy the Holy Qur'an with another book, and during his reign Islam will appear over all religions. For example, he creates out of clay the image of a bird and blows on it, turning it into a bird that flies, he heals the blind and the lepers and heals them with the permission of Allah, he revives the dead with the permission of Allah, he tells people what is in their homes, and Allah will support him with other miracles and proofs at the end of time that our Prophet mentioned, such as telling people their grades in paradise.
In addition, I believe that Jesus, peace be upon him, is the messenger referred to in Surah al-Baynah, as the People of the Book will be dispersed during his reign after Jesus, peace be upon him, brings them the proof, and that the interpretation of the Holy Qur'an will be during his reign, as we explained in a previous chapter and in the following verses of the Holy Qur'an: 'Are they waiting but for its interpretation on the day when its interpretation comes', 'Then it is upon us to explain it', and 'And you will know its news after some time', and God knows best.
Excerpt from the chapter on smoke from the book The Awaited Messages
30 December 2019
A passage from the chapter Al-Dukhain Al-Mabeen
Note that some of the points posted here are scientifically related to other things mentioned in my book The Awaited Messages, so these points are only results.
What life on Earth will look like after the smoke has cleared.
Before the Sign of Smoke, human civilisation will be at its most prosperous and the human population will be at the highest point in the graph. After the Sign of Smoke, the form of life on planet Earth will be different, and human civilisation will return to the 18th century AD at the latest, and many of the sciences of modern civilisation will be written in books and found in libraries and universities. But most of these sciences will not be valid for the time of the smoke, and many sciences will remain in books without being used, and based on the analysis of the effects of the smoke, whether its source is the fall of a comet on Earth or the explosion of a super volcano, we can imagine life on the planet Earth since the smoke spread in the sky of the globe until the resurrection of the clock in the following points:
1- The centre of the comet's impact or supervolcano explosion will be almost completely destroyed and life will be almost impossible from this explosion until the end of time, and God knows best.
2. After the massive volcanic eruption, volcanic rain full of choking, polluting carbon will fall, which leads to suffocation and irritates the smoke of people, but for the believer; he will take it like a zakma, and for the disbeliever; he will blow it until it comes out of all his ears, this will happen during the first weeks after the volcanic eruption, and then this effect will decrease over time depending on the duration of the volcanic eruption, as the effect of a supervolcanic eruption for a week is different from the duration of a supervolcanic eruption for a month. The effect of a week-long supervolcano eruption is different from a month-long supervolcano eruption, which is why people's prayer at that time will be 'Lord, reveal the torment from us, we are believers' [al-Dukhan], until the supervolcano eruption stops, and Allah knows best.
3- Many cities will be covered with volcanic ash, and it will be difficult to remove the dense layers of ash, and the result will be that these cities will be abandoned and uninhabitable again.
4- Agricultural soils will be affected by acid rain and agricultural crops will be reduced for several months.
5- The earth will enter an ice age due to the volcanic winter.
6) Life will change in many areas of the globe: areas that were once agricultural will be glaciated, desert areas will become agricultural, and agricultural areas will become ash or desert and will no longer be suitable for life.
7 - The temperature of the earth will decrease from what it was due to the smoke blocking the sun's rays, and darkness will prevail on the globe in varying degrees, and the concentration of smoke will decrease with time, but the effect of smoke will still be present in the skies of the earth until the Hour - God knows best - I call this age the age of smoke.
8- Many factories that depend on clean air will stop working or will be affected by the smoke.
9- There will be a global economic depression or possibly a global economic collapse as a result of the magnitude of the losses that this global catastrophe will cause.
10. Air conditioning will be affected by the smoke or will not work.
11- Solar-powered devices will be affected by the smoke or stop working.
12- The era of space conquest and the era of telescopes and astronomical observatories will come to an end because there is no clear sky to observe space.
13 - The age of air travel, air warfare and jet engines will come to an end.
14. The era of land and sea travel will only come if solutions are found to run car and ship engines with smoky air.
15- Many weapons will be placed in museums without being utilised, and I believe that the form of warfare in this era is similar to the form of warfare in the eighteenth century or the form of warfare in the First World War at the latest due to the lack of utilisation of many weapons, God knows.
16. The era of satellites and satellite TV will come to an end or communication technology will be greatly affected.
17- There is some kind of respiratory disease that will spread at the beginning of the era of smoke (the believer will take it like a zakima, but the disbeliever will blow it until it comes out of his ears).
18- It is possible to add the effects of the moon's split on the earth to these effects if the ayah of the moon's split occurs before the ayah of the smoke (see the relationship of the moon's split scientifically to the great signs of the Hour in the chapter on the split of the moon).
These are some of the points that I reached through my modest study of the results of the explosion of a super volcano or the fall of a fairly large comet so that it does not destroy the earth completely, and there may be other effects that only God Almighty knows, but the form of life on the planet Earth will definitely be different from what we are now, and you can imagine the feeling of people's struggle in adapting to the new form of life after they have tasted the life of luxury that we live now. on the planet Earth will certainly be different from what we are now, and you can imagine the feeling of people and their suffering in adapting to the new form of life after they have tasted the life of luxury that we live now, and therefore the description of God Almighty was wise when He said: "On the day when the sky will come with clear smoke and people will be overwhelmed, this is a painful punishment" [al-Dukhan], and the reaction of the people in the verse immediately following: "Our Lord, reveal the torment from us, for we are believers" [al-Dukhan], from this verse it is clear to us the magnitude of the catastrophe that will be experienced by this generation moving from a stage of prosperity to a stage of misery and fatigue to which they have not been accustomed before, and God knows best.
Excerpt from the chapter on the Mahdi Prophet from the book The Awaited Messages
30 December 2019
Excerpt from the chapter on the Mahdi Prophet from the book The Awaited Messages
(The Mahdi will be sent by Allah (swt) to the Ummah)
Part of the answer to the recurring question to me is why didn't the Prophet tell us that a new messenger would be sent?
I will now publish part of the answer to this question. The full answer contains several points, including that the Prophet (peace be upon him) preached the Mahdi to us in several hadiths, just as the Prophet (peace be upon him) preached Jesus to Muhammad (peace be upon him), and the Prophet (peace be upon him) described the Mahdi to us, which did not happen with Saladin and Qutuz, for example, and told us about his deeds and miracles that will happen during his reign.
But here I will quote the part about the Prophet telling us that the Mahdi will be sent by Allah (swt) to us, so here is part of the answer, and those who want more evidence should read the book because I will not be able to transfer the book or summarise it here.
(The Mahdi will be sent by Allah (swt) to the Ummah)
On the authority of Abdul Rahman ibn Auf from his father, he said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Allah will send a man from my family who will fill the earth with justice, who will fill the earth with justice, and will overflow the money."
On the authority of Abu Sa'id al-Khudri, the Messenger of Allah, may Allah bless him and grant him peace, said: "The Mahdi will emerge in my nation, whom Allah will send as a relief for the people, and the nation will prosper, the livestock will live, the earth will bring forth its plants, and the money will be given freely."
Abu Saeed al-Khudari said: The Messenger of Allah, may Allah bless him and grant him peace, said: "I announce to you the Mahdi, who will be sent in my ummah at a time when people will be divided and there will be earthquakes, and he will fill the earth with justice and righteousness as it was filled with injustice and oppression, and the inhabitants of heaven and earth will be pleased with him. A man said to him: "What is right?" He said: "The righteousness between the people.
The word "resurrection" here has very important connotations, the most important of which is sending. In most of the hadiths narrated by the Prophet (peace be upon him), the word "resurrection" is used in the sense of sending. For example, Sahl bin Saad (may Allah be pleased with him) reported that the Messenger of Allah (peace be upon him) said, "I and the hour were sent like this": "I was sent like this," he said, pointing with his two fingers and extending them, and the Messenger of Allah said, "I was sent to perfect good manners" [narrated by Ahmad]; and it is proven from the Prophet (peace be upon him) that he said, "The best of the centuries is the century in which I was sent, then those who follow them, then those who follow them." This is proven in the two Sahihis from different sides.
The same term was used by the Prophet (peace be upon him) in relation to the return of Jesus at the end of time, in Sahih Muslim after mentioning the Dajjal sedition: "While he was like that, Allah sent the Messiah, the son of Mary, and he would descend at the White Minaret east of Damascus between two mahrudas, with his palms resting on the wings of two angels..."
Therefore, the term is clear and used in the time of the Prophet (peace and blessings of Allah be upon him) a lot, and most of its usage is in the sense of sending, i.e. being sent by Allah (swt) or being sent by someone else, so that the one who is sent is called a messenger. If the Prophet (peace and blessings of Allah be upon him) knew that this well-known term in the sense of sending would cause strife for the Muslims in the future. If the Prophet (peace be upon him) had known that this popular term in the sense of sending would cause strife for Muslims later on, he would not have used it with the mention of the Mahdi and Jesus (peace be upon him) attached to the name of Allah (swt), and would not have left us confused about the meaning of the resurrection, the Prophet (peace be upon him) could have said "a man will appear or come from my family" and not "Allah will send a man from my family...The word "resurrection" is frequently used in the hadiths of the Mahdi, there is a verbal frequency that Allah will send the Mahdi in more than one prophetic hadith, and the same is the case with Jesus, peace be upon him, "...when Allah sent the Messiah, son of Mary...".
In order to understand the meaning of the Prophet's hadith about God's resurrection of the Mahdi, we must understand the meaning of resurrection in the language, from which you can judge what is meant by the phrase "God will resurrect the Mahdi" or "God will resurrect Jesus." In the book The Decalogue Encyclopedia, the concept of resurrection is as follows:
The definition of resurrection in language varies depending on what is attached to it:
1- Sending: It is said, "I sent a person or sent him, i.e. I sent him." Ammar bin Yasser (may Allah be pleased with him) said, "The Prophet (peace be upon him) sent me on a need and I impregnated myself and could not find water, so I wallowed in the grass as the animal wallows." ..... [Agreed upon].
2- Resurrection from sleep: It is said: He resurrected him from his sleep if he woke him up (this meaning is not consistent with the Mahdi's status and mission).
3- Excitation: This is the origin of emission, from which it is said of a camel: Al-Azhari says in Tahdhib al-Language: "Al-Layth said: "I sent a camel to be resurrected if I unhooked it and sent it out, if it had been blessed, I would have resurrected it.
He also said: The resurrection in the Arabic language has two faces: One of them: Sending, as Allah says: "Then We sent after them Moses and Aaron to Pharaoh and his people with Our signs, but they were proud and were criminal people" [Yunus], meaning that We sent them.
Resurrection is also the resurrection of the dead by God, hence the saying: "Then We resurrected you from your death so that you may be thankful" [Al-Baqarah: 56], i.e. we revived you.
Abu Hilal said: The resurrection of creation: A name for bringing them out of their graves to the parking lot, from which comes the saying: 'They said, 'O woe is us, who has resurrected us from our graves.
The quotation is from the book The Awaited Messages, the chapter of the Mahdi Prophet Zalman who wants more evidence should read the book.
The approximate number of dead and dying during the time of the Hour of Troubles
28 December 2019
The approximate number of dead and dying during the time of the Hour of Troubles
Mike Rampino, a geologist at New York University, and Stanley Ambrose, an anthropologist at the University of Illinois, believe that the last population bottleneck experienced by the human race was the result of the Toba supervolcano explosion. They believe that the conditions following that explosion were comparable to the aftermath of a full-scale nuclear war, but without radiation. The billions of tonnes of sulphuric acid that rose into the stratosphere following the Toba disaster plunged the world into darkness and frost for several years, and photosynthesis may have slowed to a crawl. Photosynthesis slowed to a near standstill, destroying food sources for both humans and the animals that feed on them. With the advent of the volcanic winter, our ancestors starved and died, and their numbers gradually declined, perhaps in protected areas (for geographical or climatic reasons).
One of the worst things that has been said about this catastrophe is that for about 20,000 years, there were only a few thousand humans on the entire planet, meaning that our species was close to extinction, and if this is true, it means that our ancestors are just as endangered as they are today Despite all odds, the remnants of our species seem to have succeeded in their struggle for survival in the aftermath of the Toba disaster and the onset of the Ice Age, and we now number more than seven and a half billion people (a billion equals a thousand million), of which about 1. 8 billion are Muslims.In order to calculate the death toll after five massive natural disasters (such as the Toba supervolcano eruption) that will happen to the globe, we must first calculate the current population of the world.
World population now:
According to United Nations estimates, the global population will reach more than seven and a half billion in 2020, and is expected to increase by two billion people in the next 30 years, meaning that the world's population will increase from 7.7 billion today to 9.7 billion by 2050, and 11 billion by 2100. 61% of the world's population lives in Asia (4.7 billion), 17 per cent in Africa (1.3 billion), 10 per cent in Europe (750 million), 8 per cent in Latin America and the Caribbean (650 million), and the remaining 5 per cent in North America (370 million) and Oceania (43 million). China (1.44 billion) and India (1.39 billion) remain the world's largest countries.
The world's 7.7 billion people now live in 148.9 million square kilometres of land area, the part of the Earth's crust that is not covered by water.
Here we come to the habitable space that the human race will end up staying in: the Levant:
The area of the Levant, which currently includes four countries, namely: Lebanon, Palestine, Syria, Jordan, and some of the territories formed from its lands, such as: Turkey's northern Syrian provinces, Egypt's Sinai Desert, Saudi Arabia's Al-Jawf and Tabuk regions, and Iraq's Mosul, all of this area does not exceed about 500,000 square kilometres at the most, and a population of no more than 100 million people live in all of these areas at the most.
This same area with the same natural resources will accommodate the last generations of humanity before the end of time, knowing that this is the only place suitable for life that is self-sufficient in its natural resources, i.e. there is no such thing as importing from abroad. The humans who will reside in the Levant at the end of time will depend entirely on the natural resources of water, agriculture, mining and all the various resources that humans need in order to survive.
The question now is whether the Levant can accommodate seven billion people without the need for the outside world.
Of course, the answer will be no. The number of the Levant's population is about 100 million people who import part of their various resources from different parts of the world, but we will go a little beyond this figure and say that the Levant can accommodate 500 million people in an area of about 500 square kilometres, meaning that the population density will be about 100 individuals per square kilometre, which exceeds the population density of an overpopulated, resource-poor country like Bangladesh, for example.
These are the approximate figures for the number of people who will remain in the world after the occurrence of five huge natural disasters and an unknown number of medium and small natural disasters. If the countdown to the Hour of Judgement begins now, and the world has a population of about seven and a half billion people, its population will reach about five hundred million people after at least three centuries, as mentioned earlier, at the maximum scientific estimate.
The question now is: Where are the remaining seven billion people?
The answer: They are dead and dying due to successive natural disasters in a time span of at least three centuries!
Do you, dear reader, understand the number I mentioned to you, it is almost seven billion people, which is a number that exceeds the population of India by almost seven times, all of these people will be dead within three centuries or more, and there will be only 500 million living human beings left on the planet Earth at the most, where they will be located in an area that does not exceed 500,000 square kilometres in the country of the Levant, and this number is exaggerated, as the Levant, with its resources, water and farms, will not be able to absorb half a billion people. This figure is exaggerated, as the Levant, with its resources, water and farms, will not accommodate half a billion people, but I put this figure, which is the maximum imaginable by the human mind, in order to conclude that seven billion people will be dead, missing and dead for at least three centuries, if we are now in the year 2020 and during the Dhimmiya Fitnah, at the end of which the Mahdi will appear. at the end of which the Mahdi will appear, and thus the massive volcano that will cause the visible smoke will explode at the end of that fitna, but if the timing of the countdown to the Shariat of the Hour is different and these events begin in 2050, for example, the same numbers of people that we mentioned will remain alive in the Levant, about half a billion at most, but then the numbers of the dead and dying will differ. If the countdown to the Shari'at al-Haramat al-Sharqat al-Haram begins in 2100, the number of dead and dying will reach almost eleven billion people, and so you can count the number of dead and dying at any time from the first of the great disasters, the smoke, to the last of these huge disasters, the eruption of the volcano of Eden.
Do the necessary calculations to roughly estimate the number of human deaths after each of the five natural disasters (the first supervolcano, the eastern calamity, the Moroccan calamity, the Arabian Peninsula calamity, and the volcano of Aden). There is no American science fiction film that depicts disasters similar to the natural disasters mentioned in this book, except for one American film that roughly imagines these disasters: the 2009 film (2012).
The number of deaths we have mentioned, which will amount to billions of human beings, brings us to the hadith narrated by al-Bukhari in his Sahih on the authority of Awf bin Malik (may Allah be pleased with him), who said: "I came to the Prophet (peace be upon him) during the Battle of Tubuk while he was in an adam dome, and he said: 'Count six things between the two hands of the Hour: My death, then the conquest of the House of Jerusalem, then a death that will take among you like sheep flocks, then an abundance of wealth until a man is given a hundred dinars and he remains dissatisfied, then a calamity that will leave no house of the Arabs untouched. a house of the Arabs but it will enter it, then a truce will be between you and the Children of the Yellow, and they will betray you, and they will come to you under eighty gates, under each gates will be twelve thousand." The scholars have interpreted "a death that will take among you like the flocks of sheep" as the plague that occurred during the time of 'Umar bin al-Khattab (may Allah be pleased with him) after the conquest of Jerusalem (in 16 AH), where the plague disease spread in the year (18 AH). A large number of people died, including Mu'adh bin Jabal, Abu Ubaidah, Sharhbil bin Hasanah, al-Fadl bin al-Abbas bin Abdul-Muttalib and others, may Allah be pleased with them all.
But I tell you, after an approximate count of the number of dead, missing and dead people during the time of the Shariat of the Hour, that the interpretation of this hadith applies to what will happen later and has not happened yet, as the 25,000 who died in that epidemic are a negligible number next to the approximately 7 billion people who will die during the time of the Shariat of the Hour, and the Prophet's description of the disease that will cause these deaths is (like a sheep's calf). Also, the Prophet's description of the disease that will cause this death, which is a disease that takes the animals and something comes out of their noses and they die suddenly, is similar to the symptoms that will be caused by the smoke from the eruption of the supervolcano, and God knows best.
Is it not worthy that God Almighty should send a messenger to the inhabitants of the earth, who number about seven and a half billion, to warn them of His punishment before it falls on them, in accordance with His words in Surah Al-Israa': "Whoever is guided, he is guided for himself; and whoever goes astray, he goes astray for himself; and there is no one to bear another's weight.
(End quote from part of the nineteenth chapter of The Awaited Letters)
Answer the frequently asked question:
Why did you ignite a religious strife between Muslims that we didn't need right now?
Answering the frequently asked question: Why did you ignite a religious strife between Muslims that we didn't need right now?
This is a question I asked myself six months ago, and it took me many months to answer it, thinking about the consequences of answering this question that I was sure you would ask me.
In order for you to understand why I decided to publish my book (The Awaited Messages) and ignite this sedition now, as you say, you must first be convinced that our Prophet Muhammad (peace be upon him) is only the Seal of the Prophets and that Islamic law is the final law as stated in the Qur'an and the Sunnah, and that our Prophet Muhammad is not the Seal of Messengers as many scholars have ruled that our Prophet Muhammad (peace be upon him) is the Seal of Messengers and not the Seal of Prophets only.
If you do not have this conviction, you will not understand my point of view. Here are the reasons that made me publish the book The Awaited Letters and anticipate a sedition that will occur between Muslims in the future:
1- The disbelief of messengers is a recurring matter with all messengers in the past, and our nation will not be an exception to this rule in the future: "Whenever a nation brings its messenger, they disbelieve him." This is the case with the messengers, so how about those who tell you that a new messenger like me is about to appear, if I were not met with the attack and blasphemy that I have been subjected to so far, I would doubt myself and the Holy Qur'an and I would say to myself that there is something wrong.
2- The belief of previous nations that their prophet is the Seal of the Messengers is a permanent and recurring belief, and the Islamic Ummah is no exception to this rule.
3- I have found sufficient evidence from the Qur'an and the Sunnah to prove the error of the fatwas and opinions of many scholars who say that our Prophet Muhammad is the Seal of Messengers and not only the Seal of the Prophets as stated in the Qur'an and the Sunnah.
4- I have found sufficient evidence from the Qur'an and Sunnah to prove that God Almighty will send two or three messengers to be inspired in the future, and I have mentioned this evidence in my book The Awaited Messages for those who want to check it.
5- I have found sufficient evidence from the Qur'an and Sunnah to prove that the Islamic Shari'ah is the final Shari'ah. There will be no replacement of the Qur'an, the call to prayer, or other provisions of the Qur'an, and there will be messengers sent by Allah in the future with specific tasks, including warning us of the great signs of torment, such as the sign of the smoke, and also their task will be to interpret the similar and disputed verses of the Qur'an among the scholars, as well as their task of jihad and showing Islam over all religion, and this evidence is in my book for those who want to see it.
6- The consensus of Muslim scholars on the interpretation of the verse 'Muhammad was not the father of one of your men, but the Messenger of Allah and the Seal of the Prophets' that our master Muhammad (peace be upon him) is the Seal of the Prophets and Messengers alike is not another Qur'an that is not worthy of discussion and debate. There are many examples over many centuries that show that the consensus of scholars on the interpretation of a particular verse in the Holy Qur'an is not a condition for the permanence of that interpretation, for example, the majority of scholars in the past interpreted the Holy Qur'an as a surface and not as a sphere: "And behold the earth how it is flattened" that the earth is a surface and not a sphere, but recently this interpretation has changed and scholars have unanimously agreed on the sphericity of the earth with other verses of the Holy Qur'an.
7. The verse 'How can they have the remembrance when they have a clear messenger (13), and then they turned away from him and said, 'A teacher is crazy (14)' [al-Dukhan] makes it clear that the next messenger, although he is clear, will be accused by people of being crazy, and one of the main reasons for this accusation is that he will say that he is a messenger from Allah (SWT). Naturally, if this messenger were to appear in our time or in the time of our children or grandchildren, Muslims would accuse him of insanity as a result of the centuries-old belief that the Prophet Muhammad is the Seal of Messengers and not only the Seal of Prophets, as stated in the Qur'an and the Sunnah.
8- You can imagine, my Muslim brother, that you may be mentioned in a verse in the Holy Qur'an, "Then they turned away from him and said, 'He is a crazy teacher' (14)," in which you are equated with the people who denied the previous messengers because of their belief that God Almighty did not send a messenger to them, which is exactly the same as your belief now. You must change this belief now so that you do not find yourself mentioned in this verse in the future and the calamity will be even greater.
9- Those who say that we wait until the Mahdi appears and has a great proof from Allah Almighty that he is a messenger and we follow him are like the people of Pharaoh. Moses, peace be upon him, came to them with miracles that prove his message, but most people did not believe him and there are those who believed him and later worshipped the calf despite the fact that they saw great miracles, so you are following in their footsteps without realising what you are going to do.
10- There is a big difference between a new messenger appearing and confronting people when they believe that Allah (SWT) has not sent a new messenger, and a new messenger appearing and confronting people when they have heard from a man like me that Allah (SWT) will send a new messenger.
11- Those who attack me now and accuse me of blasphemy and madness and that I have a consort who whispers to me what I say and do are the same ones who will accuse the next Prophet of such accusations and much more as a result of their belief that Allah Almighty will not send another Prophet.
12- All those who attacked me and accused me of various accusations will in the future be divided into three sections: The first section will insist on their opinion and lie to the next Prophet, and they will be mentioned in the Holy Verse: 'Then they turned away from him and said, 'A teacher is a madman (14)'; the second section will think long before accusing the next Prophet because they received the shock from me first and therefore will not accuse the next Prophet of what he accused me of and at that time they will apologise for their accusation and insults to me; the third section will change their belief before the next Prophet appears and will follow him and one day apologise to me because I was one of the reasons they changed their belief'; and the third section will change their belief.
13- I myself, while warning people about this sedition, am not a guarantor that I will follow the next Prophet, but I have taken the means that make me psychologically qualified for the appearance of this Prophet, just as Sulayman al-Farisi did when he continued to search for the truth until he reached it.
14- I am not referring to myself or anyone in particular to be the Mahdi Prophet. If I were preparing for myself, for example, I would not set stricter conditions than what is currently present in the characteristics of the Mahdi, as it is accepted that the Mahdi is an ordinary person, but I added to it that he is a prophet who is inspired and has a great proof that God will support him with that proves that he is a prophet, and these conditions do not apply to anyone, including me.
15- By warning people about the appearance of two or three messengers in the future, like the man who came from the far end of the city and said, "O people, follow the messengers," I have no other purpose. I have lost a great deal in this world because of my book, and many friends have abandoned me, and I was aware of this before the publication of my book. There is no worldly gain to compensate for what I have lost because of this book.
16. My book will not increase this number unless Allah Almighty wills it, for the result is known from the Holy Qur'an: "How can they have the memory when they have a clear messenger (13), and then they turned away from him and said, 'A teacher is a madman (14)'", so I will not have to bear the burden of stirring up this sedition by speaking now, but the greater burden will be borne by the one who establishes people's belief in the Qur'an and Sunnah that our Prophet Muhammad is the Seal of Messengers. But the greater burden will be on the shoulders of those who instil in people a belief that is not found in the Qur'an and Sunnah that our master Muhammad is the Seal of the Messengers, and as a result, the weight of those who accuse that messenger will be placed in the balance of his future misdeeds even if he is buried in his grave, so please review yourselves before passing on that belief to our children and before it is too late.
17- Our Prophet Muhammad (peace be upon him) is the Seal of the Prophets and the Islamic law is the final law and we will continue to hear his name in every call to prayer and testimony until and after a new Prophet is sent, but we must not let our love for him blind us to the fact that a new Prophet has been sent who will preach what our Prophet Muhammad (peace be upon him) preached. We must avoid falling into the trap that the nations before us fell into in believing that their Prophet was the seal of the Messengers because of their intense love for their Prophet and this was a major reason for not following the Messengers and leading them astray.
For all these previous reasons, I answered yes, I must raise this strife now and receive various accusations from you so that our children do not go astray and accuse the next Prophet of madness, and the guilt will be much greater and you will not face me on the Day of Judgement and ask me why you did not tell us, and all your sins will be in the balance of my sins.
God Almighty has afflicted me with a knowledge that I must tell you and it is not permissible for me to hide it from you and make you continue in your sleep in the belief that God Almighty has not sent a new Messenger, for Ali Izzat Begovic was right when he said, "The sleeping nation does not wake up except under the impact of blows. The next messenger will appear at the end of the fitnah of al-Duhaima, so if we are already in that fitnah, we are waiting for that messenger and the sign of smoke because of which millions will die, and if the fitnah of al-Duhaima is during the era of our children, we must change our beliefs so that our children do not go astray, so please each one of you take your children into account and do not bequeath to them this belief that is contrary to the Qur'an and Sunnah.
Now I'm going to ask you the question I asked you before I published the book and most of you answered in the affirmative:
If you have evidence from the Qur'an and Sunnah that there is a very important religious belief that has been ingrained in the minds of Muslims for centuries. One day in the future, it will cause great strife and is related to the great signs of the Hour, and you know that there are many Muslims who will go astray because of the inheritance of this belief. Do you announce it to people now, even though it has no effect in our time, or do you leave it for a future time, as it is possible that this fitnah is not yet due?
Answer this question now and imagine your son who will fall into this sedition in the future, and it is possible that you or your son will be in the position of that noble verse, 'Then they turned away from him and said, "He is a crazy teacher" (14)' Will you do what I did now and raise this sedition with my book (The Waiting Messages) or leave it until it happens in the future, but the price will be high, as millions of people will go astray and die in the wake of this great sedition?
Ibn al-Qayyim (may Allah have mercy on him) said: "The root of all strife is the introduction of opinion over law and whim over reason."
The Shari'ah only said Seal of the Prophets, not Seal of the Messengers
The opinion that every messenger is a prophet, and since Muhammad is the Seal of the Prophets, then he is the Seal of the Messengers, and this opinion contradicts explicit verses in the Qur'an.
I didn't start that fight.
I disagreed with the consensus of the scholars in opinion, not in law.
I fight in defence of Sharia law.
Giri fights to defend an opinion that contradicts the Shari'ah
Muhammad is the Seal of the Prophets and the Master of Messengers, and Islamic law is the final law, as stated in the Qur'an and Sunnah
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TH 
MY 
KM 
TA 
NE 
SI 
SW 
AM