The benefits of the saying of Allah the Exalted: “Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets”

[Al-Ahzab: 40] It is derived from this noble verse the invalidation of the sonship of adopted sons, based on His saying: And is it derived from it that the Messenger (peace and blessings be upon him) is not the father of anyone through breastfeeding or through blood relation? It is not derived that he is not, because it is established that he had sons. However, some scholars say that his sons did not reach the age of being men, so the verse is general. But it became clear to me that this is also not correct, because the Messenger (peace and blessings be upon him) had sons who were men and had descendants, namely al-Hasan and al-Husayn. The Messenger said: So he named him his son. And he also performed the sacrifice for al-Hasan and al-Husayn, the Messenger (peace and blessings be upon him) himself. So this verse is about invalidating what? The sonship of adopted sons.
And among the benefits of this noble verse is the establishment of the prophethood of the Prophet (peace and blessings be upon him), based on His saying: .
And among its benefits is that the Messenger of Allah (peace and blessings be upon him) is the last of the prophets, based on His saying: .
And among its benefits is that he is the best of the prophets, according to the reading of with an open alif, because the seal is the stamp on a thing, and it is the thing by which a thing is completed and ends. For this reason, the Prophet (peace and blessings be upon him) described himself among the prophets as being like a well-built palace that people walk around and say, “How beautiful is this palace, except that there is a place for a brick that has not been completed, except for the place of this brick.” So the Messenger (peace and blessings be upon him) said: By him the messages were completed and perfected. And for this reason, the religion of the Messenger (peace and blessings be upon him)—note that the religion of the Messenger is comprehensive of all the excellences of the religions, all the excellences of the prophets that exist in them, from Noah to Muhammad (peace and blessings be upon him)—his religion is comprehensive of all their excellences. And the evidence for that is the saying of Allah the Exalted: [Al-An'am: 90] So all the guidance of the prophets, what? All the guidance of the prophets was followed by the Prophet (peace and blessings be upon him). So there is no rectitude in all the religions and no perfection except that Muhammad (peace and blessings be upon him) brought it.
And among the benefits of this noble verse is that there is no prophet after Muhammad (peace and blessings be upon him), based on His saying:
And among its benefits is that whoever claims prophethood after him is a liar, even if he came with what he came with of miracles, based on His saying: And this is a report, and the report of Allah is truth; it is not possible for falsehood to approach it in any way.
And among its benefits is that whoever believes the claimant of prophethood after Muhammad (peace and blessings be upon him) is a disbeliever. Why? Because he is denying the Qur'an, and whoever denies the Qur'an is a disbeliever.
And among its benefits is—and let this be a place of discussion for this benefit—that whoever claims that the awliya (close friends of Allah) are better than the prophets is a disbeliever. What is taken from this? We say that this verse was brought to explain the perfections of the Messenger (peace and blessings be upon him) And if there had been something more perfect than the message, he would have been described with it in any case. Is it taken from the apparent meaning? The apparent meaning is that taking it is far-fetched.
And among the benefits of this noble verse is that there is no prophet and no messenger after Muhammad (peace and blessings be upon him), or we suffice with the benefit before it. There is no prophet and no messenger either, because if prophethood is negated, messengership is negated, since the messenger is a prophet and more.
And among the benefits of this noble verse is the establishment of the previous prophethoods, based on His saying: And the prophets is the plural of prophet, and they are very many. But the messengers among them are three hundred and a few men. Only twenty-five of them are mentioned in the Qur'an, and everyone mentioned in the Qur'an among the prophets is a messenger, even if he is not described as a messenger, based on His saying: [Ghafir: 78] So this indicates that everyone whose story Allah has related to us in the Qur'an is a messenger, even if he is not described as a messenger, such as and the like.