The Seventh Covenant with Ahmed Al-Hassan (From Him is Peace)

What if all the Covenants concluded between God and humanity since Adam converged towards a final Covenant, destined to accomplish what the prophets had announced?

Since the first chapters of The Goal of the Wise, a story takes shape: that of a humanity called to recognize divine guidance, but which regularly turns away from it.

Adam, Noah, Abraham, Moses, Jesus and Mohammed each brought a Covenant adapted to the circumstances of their time.

In the seventh Door, Abdullah Hashem Aba Al-Sadiq (From Him is Peace) presents Ahmed Al-Hassan (From Him is Peace) as the companion of the final Covenant, the one that is to lead to the establishment of divine justice on Earth.

This Door constitutes a major turning point in the work.

1. The culmination of all the Covenants

According to the book, the previous Covenants do not represent religions independent of one another.

They are the different stages of one and the same spiritual history.

Each brought a particular knowledge, legislation and responsibility.

However, none of them is said to have yet allowed the definitive establishment of a world freed from injustice, war and suffering.

The Seventh Covenant is presented as the culmination of this history.

The author describes its objective as the restoration of a state of justice comparable to the Garden of Eden.

It is therefore not only a religious reform, but a profound transformation of human existence.

2. The true objective of religion

One of the central teachings of the chapter concerns the very nature of religion.

From the perspective of the work, religion is not reduced to prayers, ceremonies or belonging to a community.

It concerns above all the recognition of the authority appointed by God.

The author presents Adam as the first divine representative on Earth and interprets human history as a succession of conflicts around this authority.

The fundamental question then becomes: who has the legitimacy to guide humanity?

This reading gives an essential place to the notion of khalîfah, the representative or vicegerent of God.

3. Why were the prophets rejected?

The accounts of the previous Covenants show that the messengers regularly meet with the opposition of the established authorities.

Noah is rejected by his people.

Abraham confronts Nimrod.

Moses faces Pharaoh.

Jesus meets the hostility of part of the religious authorities of his time.

Mohammed faces the opposition of several tribes.

In the book, these conflicts are interpreted as manifestations of one and the same difficulty: people often refuse to recognize a spiritual authority when it threatens their habits or their interests.

The Seventh Covenant places this question at the center of reflection.

4. The three criteria for recognizing the Proof of God

How can an authentic guide be recognized?

The seventh Door presents three fundamental criteria.

The Testament

The first criterion is divine appointment.

According to the work, the legitimate guide is announced or named by his predecessor.

The author connects this principle to several prophetic successions, in particular those of Adam, Noah and Moses.

The Testament thus becomes an essential element of the continuity of guidance.

Knowledge

The second criterion concerns a particular knowledge granted by God.

The book relies in particular on the Quranic account in which Adam receives the knowledge of the names.

This knowledge is presented as a sign of his authority.

It goes beyond mere erudition and concerns the great spiritual questions that people could not resolve by their own means alone.

The call to the supremacy of God

The third criterion concerns the source of authority.

In the doctrine set out by the book, the divine guide calls for the recognition of the sovereignty of God rather than basing his legitimacy on the popular will alone.

This position constitutes a particular theological and political conception, which should be distinguished from contemporary principles of democratic sovereignty and religious pluralism.

5. Ahmed Al-Hassan and the Seventh Covenant

The work identifies Ahmed Al-Hassan (From Him is Peace) as the companion of this final Covenant.

It presents his mission as the continuation of those of the previous prophets and messengers.

In the logic of the book, this claim does not rest solely on a personal identity.

It is part of the interpretation of the Testament, of divine knowledge and of the continuity of spiritual succession.

The seventh Door therefore invites the reader to examine religious history on the basis of these criteria.

6. The return to a state comparable to the Garden of Eden

The book describes the objective of the Seventh Covenant in particularly ambitious terms.

It announces a world in which poverty, war, disease and death would be overcome.

This promise belongs to the eschatological vision of the work.

It expresses the hope of a transformed humanity, in which justice would no longer be merely an aspiration but a lived reality.

The image of the Garden of Eden creates a direct link with the first Door.

The story that began with Adam would thus find its fulfillment in the restoration of a world in accordance with the divine will.

7. Justice as a spiritual responsibility

The idea of a just society does not concern institutions alone.

It also involves individual conduct.

A world freed from oppression presupposes that human beings learn to overcome selfishness, rivalry and the pursuit of power for its own sake.

The Seventh Covenant therefore associates a collective transformation with a spiritual transformation.

Justice cannot be understood only as an external rule.

It also requires an inner responsibility.

Conclusion — The final Covenant and the meaning of history

The seventh Door of The Goal of the Wise presents a comprehensive vision of human history.

The previous Covenants appear as the stages of a preparation.

The mission of Ahmed Al-Hassan is interpreted there as the beginning of their final fulfillment.

At the heart of this vision remains an essential question:

Is the sole function of religion to preserve the memory of the prophets of the past, or does it also call people to recognize divine guidance in their own time?

This question opens the way to the following teachings, devoted to the nature of the soul and to invisible realities.