  The name of his father is Hasan (147 traditions).

  His mother is the chief of the maid slaves and is the best of them. (9 traditions).

  He is the 12th Imam and the last of them.(136 traditions).

  He is the son of Ameerul Momineen (214 traditions).

  He is the son of Fatematuz Zahra (sa) (192 traditions).

  He is the son of Hasan and Husain (as) (107 traditions)

  He is the son of Husain (as) (185 traditions)

  He is the seventh son of Imam Mohammed Baqir (as) (103 traditions)

  He is the sixth son of Imam Jafar Sadiq (as) (99 traditions)

  He is the fifth son of Imam Musa ibne Jafar (as) (98 traditions)

  He is the fourth son of imam Ali Reza (as) (95 traditions)

  He is the third son of Imam Mohammed Taqi (as) (60 traditions)

  He is the successor of the successor of Imam Ali Naqi (as) and the son of Imam Hasan Askari (146 traditions )

  He will have two occultations (10 traditions ).

Note :- None of the above mentioned characteristics was possessed by Bab or by Bahaullah and due to this reason scholars and jurists opposed Ali Mohammed Shirazi (Bab).

Mirza Husain Ali (Baha’u’llah) accepted the occultation of Ali Mohammed (Bab) and also accepted that he had brought a new religion and also claimed "Man Yuz Herahullaho" (One whom Allah will manifest) for himself and asserted that Bab brought a new religion for mankind where as all the Muslims accept the finality of prophethood of Hazrat Mohammed (sawa) from both rational and narrative aspects.

Narrative Proofs for the finality of Prophet Mohammed (sawa)

In the Holy Quran, the Prophet of Islam (sawa) is referred to as the "Seal of the Prophets" (Surah Ahzab, verse 40). The word Khatam means to reach the end of anything. That is the reason why the seal which would be inscribed at the place where one would ordinarily sign was called Khatam. This was also the reason why rings in earlier times would carry some inscriptions and hence be used as a seal would be referred to as Khatam. An ordinary ring (without any inscription) used to be called as Fatkhah. 

Ref: Aarab Quran Wa Bayyanah V 3 Pg 44, Aqrabul Mawarid Vol 1 Pg 257, Vol 3 Pg 319.

Ibne Kaseer, with reference to the above verse narrates a tradition in his Tafseer (exegesis of the Quran) that the Holy Prophet (pbuh) considered the termination of the prophethood as a sign of his superiority over the previous prophets.

Even in Nahjul Balagha, the Holy Prophet of Islam (sawa) is remembered as the last messenger (Khatamur Rasool) at many places (Sermon 71, 172, 133). In the Holy Quran as well, there are several verses which can be presented as a conclusive proof for the finality of the prophethood of the Holy Prophet (sawa) and the finality of the religion of Islam. Some of these verses are as follows: 

1. Verses in which it is mentioned that Islam is for all mankind. 

Ref: Surah Furqan, verse 1, Surah 28:34.

2. Verses which assert that Islam is the only true religion. 

Ref: Surah 3:85, 61 : 9

3. Verses which state that after the Islam, all religions became null and void without any exception. These verses refute the claim of the Baha’is that Khatemun Anbiya means beauty of Prophets and that Khatam means ring. Their claim is not supported by the books of Lughat (Arabic dictionary) and it also does not conform according to the viewpoint of the Mufassareen (interpreters) of the Holy Quran and the companions of the Holy Prophet (sawa). 

Ref: Al Mizan Vol 16 Pg 345

In addition to this, there are traditions narrated by the Holy Prophet (sawa) in which he has said that there will be no prophet after him. In these traditions, the word Khatam has not been used so that Baha’is can make ill use of it by misinterpreting it. For example, the Holy Prophet (sawa) narrated to Hazrat Ali (as) that "you are to me as Haroon was to Musa, except that there is no prophet after me."

Note : Such types of traditions are so numerous that Janab Mir Hamid Husain has collected all such types of traditions in a separate volume of his book Abqatul Anwar .

Rational Proofs for the finality of Prophet Mohammed (sawa)

Man by his innate nature is always in search of Allah (Ref: Baawarha wa Pursish’ha by Mahdi Hadawi Tahrani Pg 17-21). However, it may not happen that whatever religion man selects or whatever beliefs he adopts, they are in line with his innate nature (instinct). Our instinct is a beacon which guides us to the right path. In order to assist it, Allah granted us a "hidden proof" or intellect (aql) and "visible proofs" in the form of prophets and messengers who would narrate for us those things which our intellect would not have been able to comprehend. (Ref: Baawarha wa Pursish’ha Pg 46-58) . The prophets were sent to show us the right and apparent path (Ref: Baawarha wa Pursish’ha Pg 21-24).

All the previous prophets had two limitations in propagation. One was the limited understanding of their people. Prophets could not explain the reality beyond the limited understanding of the people. (Ref : Baawarha wa Pursish’ha Pg 24) and the other was the threat that their book would be changed after them. In the previous nations, when any prophet used to leave this world, his community changed the meaning of the book which was brought by the prophet according to their own interest. (Ref : Baawarha wa Pursish’ha Pg 25.)

Therefore each new religion used to be more perfected as compare to the previous one or in other words, the new religion used to perfect the previous one. The appearance of Prophet Mohammad (sawa) became the cause of the termination of the prophethood of all the previous prophets. Prophets were the Imams of their nation and prophet Mohammad (sawa) is the Imam of all the prophets. Besides this, at the time of Holy Prophet (sawa), people were now intellectually more perfect as compare to the previous nations so as to comprehend recognition in a better way.

Mirza Husain Ali "Bahaullah" not only claimed for a new religion or law for himself, but he also claimed that Allah has incarnated himself in him (this claim is similar to the words of Sufis) and asserted that Allah has body. The deviation and corruption of this belief is so much apparent that we don’t find it necessary to reply .

Nevertheless, due to these beliefs of Baha’is, Muslims are forced to acknowledge that the Baha’is deny the fundamentals of Islam. (Ref: Majme Fiqh Islami Pg 84-85). It is clear that the one who denies the fundamental belief of Islam is an unbeliever and unbelievers are impure (najis). (Ref: Tahreerul Wasila by Imam Khomeini Vol 1 Pg 118-119.) One can read in the book of the jurists regarding the impurity of an unbeliever. (Ref: Maleqate Ala Urwatil Wusqa by Mohammed Ali Girami Vol 1 Pg 86-90.)

However it is not necessary for the one who was Baha’i earlier that he reveal it to others. Rather it is not permissible and it is against the will of Allah (swt). It is better that such person should seek forgiveness from Allah (swt) and should compensate for his previous actions so that he become worthy of grace, mercy and forgiveness of Almighty Allah (swt).

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