I am that last mud brick and all prophets end with me.

I am that last mud brick and all prophets end with me.” (2) Imam Sadiq says, “The permissible of Muhammad is permissible until the Day of Resurrection and the forbidden is forbidden until the Day of Resurrection.”(3) In the famous Traditions of the Shiites and Sunnites from the Prophet, we read that he said to ‘Ali, “You are like Aaron in relation to Moses in relation to me, other than the fact that after me there will be no prophet,” and tens of other Traditions.

As to the seal of the prophethood of the Prophet of Islam, there are some questions which we should turn our attention towards. 1. Some people say that if the sending of the Prophets was through Divine Grace, why should the people of our age be deprived of this Grace? Why do you not find a new way to guide people of our age?

But they are negligent of one point and that is that the deprivation in our age is not because they do not merit it, but because humanity’s thoughts and awareness have ended and by understanding the precepts of the Holy Prophet of Islam, they can continue them. It is perhaps a good idea to give an example here. The prophets, who came and brought a law or a book, were five: Noah, Abraham, Moses, and Jesus, peace be upon them and Muhammad, peace and the mercy of God be upon him and his descendants.

They made efforts in a particular area of history for the guidance and perfection of humanity and this passed beyond a certain stage. The second phase of the prophets was handed over and has reached a level whereby they have found their final state and the strength to continue the way. It is just like a five stages study program which must be followed to be completed.

If a physician does not go to school and college, it does not mean that he does not have merit, it is because of this that this amount of knowledge which he gains will help him to solve the scientific difficulties he faces. 2. As human society is continuously changing, how can we with the permanent laws of Islam, answer the needs of that?

In response, we say that Islam has two kinds of laws: one is a series of laws which resemble permanent qualities of particular human beings, like the necessity for the belief in unity, the implementation of the principles of justice, struggle against any kind of oppression. But another part is a series of general principles which, with other changes and by the doing away of them, take on a new form and they answer the problems of each age.