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FEB The usage of "Khaatam ‫ "ﺧﺎﺗم‬in Arabic literature - a deep analysis

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Ahmadis (Qadianis), in desperate attempt to reinterpret the Quran verse 33:40, have invented their own definition of the Arabic
word Khaatam in order to prove that Khaatam-when referring to a group of people-does not mean the last of them, rather they
say, it means the “Best, chief, or most perfect”. Any professor or expert in the Arabic language will agree that the Ahmadis are
intellectually and academically dishonest in this regard.

This article will explore the usage of the Arabic word Khaatam and refute the Ahmadiyya (Qadiani) invention of the meaning, it
will be divided as follows:

PART 1: A deeper look into the examples provided by Ahmadis and translations from third-party sources.
PART 2: Examples from the founder of Ahmadiyya and his contrasting belief to Ahmadis.
PART 3: A look into 10 classical and modern Arabic lexicons/dictionaries and other works.
PART 4: Usage in the Quran/Koran.
PART 5: Usage in the Hadith/Hadeeth.

PART 1: Examples provided by Ahmadiyya –a deeper look

This minority movement gives many examples, but the full contexts are never provided, and since majority of Ahmadis do not know
Arabic, they cannot double check, but the contexts speak for themselves.
Note: The reason Ahmadis say that it should mean "best, or chief etc." say so because of a misunderstanding of the language,
they say "Well more poets/saint/imams etc came a er so and so, therefore he wasn’t the last and it must mean best!!!", this is
absolutely absurd, this is logical fallacy of a mix of Hasty Generaliza on and Argument from the Nega ve.
Note: Those authors were not divinely inspired, they just said so in praise of the poet or Muhadith or Wali, that so and so is the
last in this field, or he ended this topic, or he was so good that no one else is needed a er him etc" of course they knew more
will come, that wasn’t the point though, it was for praise, and neither did they know the future or claimed to.

a) Ali (May Allah be please with him) named Khaatam al-awsiya ‫ﺧﺎﺗم اﻷوﺻﯾﺎء‬:

Ali (r.a) himself says right a er what it means which Ahmadis will never quote:

‫ﻲ ﺧﺎﺗﻢ اﻷوﺻﯿﺎء‬ ّ ‫ﻲ ﺻﻠّﻰ ﱠ ﻋﻠﯿﮫ و آﻟﮫ ﻗﺎل اﻧﺎ ﺧﺎﺗﻢ اﻷﻧﺒﯿﺎء و اﻧﺖ ﯾﺎ ﻋﻠ‬ ّ ‫ﻋﻦ اﻟﻨﺒ‬
ّ ‫و ﻗﺎل اﻣﯿﺮ اﻟﻤﺆﻣﻨﯿﻦ ﻋﻠﯿﮫ اﻟﺴـﻼم ﺧﺘﻢ ﻣﺤﻤﺪ ﺻﻠّﻰ ﱠ ﻋﻠﯿﮫ و آﻟﮫ ﻓﻼ ﻧﺒ‬
‫ﻲ و اﻧّﻲ‬
‫ﻋ ِﻠﯿﻤﺎ ً ﻓﯿﻌﻠﻢ ﻣﻦ ﯾﻠﯿﻖ‬
َ ‫ﺷ ْﻲ ٍء‬ َ ‫ﻲ و اﻧّﯿﻜﻠّﻔﺖ ﻣﺎ ﻟﻢ ﯾﻜﻠّﻔﻮا َو‬
َ ‫ﻛﺎن ﱠ ُ ِﺑ ُﻜ ِّﻞ‬ ّ ‫ﺧﺘﻤﺖ ﻓﻼ وﺻ‬
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‫اﻟﻨﺒﻮة وﻛﯿﻒ ﯾﻨﺒﻐﻲ ﺷﺄﻧﮫ‬ ّ ‫ان ﯾﺨﺘﻢ ﺑﮫ‬

"The Prophet upon whom be blessings and upon his family, said “I am the seal of the Prophets, and you Ali are the seal of the
awsiya”. And the leader of the believers (Ali) said: Muhammad (blessings of Allah be upon him and his family) has sealed so no more
prophet, and I have sealed so no more wasiya, and I have entrusted like nobody has been entrusted, and Allah knows everything,
Allah knows who should seal the prophethood and how befi ng is his domain"
-[Tafsir as-Saafi under 33:40]

b) Al-Abbas (May Allah be please with him) named Khaatam al-Muhajireen ‫ﺧﺎﺗﻢ اﻟﻤﮭﺎﺟﺮﯾﻦ‬

Books of Seerah, biography and history like ‫ أﺳﺪ اﻟﻐﺎﺑﺔ‬and ‫ ﺳﯿﺮ أﻋﻼم اﻟﻨﺒﻼء‬and many others mention how Al-Abbas
was indeed the last of the Migrants in the context of the Migration:

“Al-Abbas bin Abdul Mu alib sought permission from the Prophet (Peace be upon him) in the Hijra, so
the Prophet (Peace be upon him) said to him: “Oh uncle! Stay in your place, Allah has sealed the Hijra
by you as He has sealed the Prophethood by me!” Then he (Al-Abbas) migrated with the Prophet
(Peace be upon him) and witnessed the conquest of Makkah, and ended the Hijra, and witnessed
Hunayn…”

Furthermore, Huston and Cyril mention in The New Encyclopedia of Islam pg.11:

Therefore, it is clear that khaatam al-Muhajireen means “Last of the Migrants” and not “Best, chief”.

c) Abu Tammam Habib at-Tai named khaatam as-Shuaraa ‫ﺧﺎﺗم اﻟﺷﻌراء‬

Here we provide an oriental, unbiased, third-party transla on, as well as the context (just the context itself proves it means last i.e. poetry
was dead at the death of the last poet):

Page 18 wifayatul a’yaan

Page 353 vol 1 (English-Mac De Slane by Oriental Transla on Fund of Great Britain)

d) The Mahdi named khaatam al-Aaimmah ‫ﺧﺎﺗم اﻷﺋﻣﺔ‬

This is an example where the Mahdi is referred to as khaatam al a'imma, in many other books he is referred to as khaatam al awliya.
Both these tles given to the Mahdi who will come in the la er days mean the last of the Imams, and last of the saints. In fact if you
see their contexts it can only mean last, as the authors clearly state and believe that the Mahdi will be the last imam to come in the
end of mes and final saint, here is just one example:

-[Page 450 Sharh Aqeedah Safariniya]

e) Diwaan al Jaami (Nurudeen Abdurrahman) is known as khaatam as-shuaraa of Persia in

mul ple Arabic literature:

Three different sources in the English language define this tle as “Last” and not “Best”:

(Catalogue of the Arabic and Persian Manuscripts pg.88-Kamal ud Deen M.A)

(Medieval Islamic Civilization: An Encyclopedia pg.622 - Josef W. Meri)

(The Cambridge History of Islam pg.630 - P. M. Holt, Peter Malcolm Holt, Ann K.)

f) Khaatam at-Tasbeeh ‫ – ﺧﺎﺗﻢ اﻟﺘﺴﺒﯿﺢ‬A misconception

Khaatam at-tasbeeh doesn't mean the best tasbeeh as many Ahmadis promote. It means Ring Tasbeeh,
meaning you put it on like a ring. The ones without the ring are usually called idaad at-tasbeeh, just a regular
counter you click for each zikr, and the original ones are called tasbeeh (old style ones everyone has). See the
websites where they are sold and they put it under the ring section and describe its use etc. And when you see
the picture of the product, it fits on like a ring. No sane Arab would ever think it to mean “The Best Tasbeeh”.

g) A side note:

The authors do not specify which they use (in Arabic, it can be khaatam or khaa m, but when referring to a group of
people, both ways mean the last of the group), while other words that might cause confusion they specify the vowel signs, because
they know that kasra or fatha for when referring to a group of people mean the last of them. Here is an example of some
words having vowel signs (tashkeel) but majority do not, most Arabic literature do not have the vowel signs unless they must
indicate what they mean so the reader doesn’t get confused:

Notice ghimda has the vowel signs, this is to tell the reader that the author means the noun version and
not the verb "ghamada". For ‫ﺧﺎﺗﻢ‬they don’t need to add the vowel signs since both ways mean the same
in that context.

PART 2: Examples from the founder of Ahmadiyya and his contrasting belief
to Ahmadis
An ex-Ahmadi, Imam Hani Tahir, proves that Mirza Ghulam Ahmad (founder of Ahmadiyya) uses Khaatam to mean last in Arabic,
and that his son Mirza Bashir had changed this later on: Watch the video

Here are some examples from Mirza Ghulam Ahmad’s Arabic wri ngs and from Ahmadiyya Arabic literature:

"We believe that that Prophet PBUH is last of the Prophets, and that the Quran is the last of the divine
books"
-[Arbaeen p.113]

"And he is the last of the Prophets, and I am the last of the Saints, there is no saint after me...
-[Tadhkira p.367]

"And Muhammad PBUH is His Prophet and he is the last of the Prophets and the best of them, now there is
no Prophet after him..."
-[Safina Nooh pg.23]

Note: One might say well Mirza put an excep on a er etc.. but that isn’t the point, the point here is that khaatam is to be translated
as seal in the sense of last, not "best, chief, authority" otherwise it would make no sense, we know that Mirza claimed buroozi
etc..but the point is that this is Arabic literature and we are finding instances where khaatam is used to mean last.) There is much
more from Mirza's wri ngs, these should suffice.

a) “I was Khatam al-Walid (Seal of the Children) for my Father. No child was born after me.”
-[Braheen-e-Ahmadiyya,Volume 5, Page 113 Roohani Khazain, Volume 21 Page 113]

b) “...My parents did not have any boy or a girl after my birth. I was khatam-ul-awlaad for my
parents.”
-[Ruhani Khazain, Vol.15, P.479]

c) "There are many names of Promised Messiah in books of Allah, including those names one of his
name is Khatam ul khulfa, meaning that Khalifa who will come at last." (Chashma marfaat, Ruhani
khazain vol 23 page 333) (whether this means a different meaning of khalifa as Quran men ons, or
the Lahores were right in that Mirza didn’t want a khilafa a er him, but either case what we are focusing
here is the word khataam and how it was used)

Note: We have also not seen Mirza say that Khaatam means "best". Mirza uses khaatam to mean last in Arabic and in Urdu, see
Mirza’s explanation on verse 33:40

Furthermore, Mirza Tahir Ahmad tries to fool Ahmadis about the other version “khaa m” trying to suggest that it does not mean
“last”. However, Mirza Bashir admits it means last: "But many seem to forget that in the divine text the wordkhatam is
used by God with a fatha, that is, a stroke above t, not with akasra, a stroke below t. Khatam means
'seal'. Khatim would mean 'the lastperson' or 'the last one'."

PART 3: A look into 10 classical and modern Arabic lexicons/dictionaries

No classical and modern Arabic dic onary and lexicon support the Ahmadiyya inven on, except an extremely bias dic onary wri en
by an Ahmadi leader, Malik Ghulam Farid. For more detail, and a glimpse into 10 lexicons, please see this: "The meaning of ‫ﺧﺎﺗﻢ‬
(Khaatam) in Lexicons/Dictionaries"

Since many Ahmadis do not accept the lexicons simply because it goes against their religion, we provide an 1100 year old Arabic
work which men ons how khaatam when referred to a people, mean the last of them:

“And '‫ 'ﺧﺘﻤﺖ اﻟﮑﺘﺎب وطﺒﻌﺘﮫ‬means its piece is in the last phase of work. From it '‫ 'اﻻﻋﻤﺎل ﺑﺨﻮاﺗﯿﻤﮩﺎ‬means their
(work) is in last (phase) of it by which the work will be discontinued. And so and so is'‫'ﺧﺎﺗﻢ اﻟﻘﻮم وﺧﺎﺗﻤﺘﮩﻢ‬
means he is last one of them.”
-[Adab al-Kuttab vol. 1 pg. 140]

PART 4: Usage in the Quran/Koran

a)

‫ﺎن ﱠ ُ ِﺑ ُﻜ ِّﻞ‬ َ ّ‫ﺳﻮ َل ﱠ ِ َوﺧَﺎﺗ َ َﻢ اﻟﻨﱠ ِﺒ ِﯿ‬

َ ‫ﯿﻦ ۗ َو َﻛ‬ ُ ‫ﺎن ُﻣ َﺤ ﱠﻤﺪٌ أَﺑَﺎ أ َ َﺣ ٍﺪ ِ ّﻣﻦ ِ ّر َﺟﺎ ِﻟ ُﻜ ْﻢ َو ٰﻟَ ِﻜﻦ ﱠر‬
َ ‫ﱠﻣﺎ َﻛ‬
‫ﻋ ِﻠﯿ ًﻤﺎ‬
َ ‫ﺷ ْﻲ ٍء‬
َ
“Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and seal (i.e. last) of the prophets. And ever
is Allah, of all things, Knowing.”-[Holy Quran 33:40]

An interes ng observa on:

The beauty of the Quran is that every word is in its place for a reason, many interes ng pa erns have been discovered by scholars like
Nouman Ali Khan and con nue to be discovered. Why does Allah name Prophet Muhammad the seal of the prophets in the same verse
where it men ons that he is not the father of any man? Zamakhshari (a scholar of Arabic who has been praised even by Mirza) says
regarding this:

“Seal of the Prophets, meaning: if he had had a son that reached the age of manhood, that son would
have been a prophet, and he (Muhammad PBUH) would not be the seal of the prophets. As it has been
narrated that the Prophet PBUH said about Ibrahim when he died: If he had lived he would have been a
prophet.”
-[al-Kashaf, under 33:40]

In total, the Quran men ons the word khatam and its related forms 7 other mes. Please check each one, and not a single one of them can
mean “best”, rather they all mean seal, otherwise it would make no sense: 2:7, 6:46, 36:65, 42:24, 45:23, 83:25, and 83:26. The seal means
closure, as verse 2:6 men ons (that a group of the polytheists will never believe no ma er what).
b) We cannot ignore the other qiraat of that word in the Quran, which 9 out of 10 uses khaa m, it’s just that Indian, Pakistani, Afghan, and
some Arab countries use the Asim qirat and that most Qurans are printed in these countries and spread out so we are used to the khaatam
version. But in many African, Arab, and other countries they have the khaa m recita on. Allah protected this word so He revealed to
Prophet two qiraats for this word, to show that it indeed does mean last. Prophet PBUH said and recited the different qiraats as well, and
whenever a haafiz is done memorizing, he gets his ijaaza, an authen c chain which must go back to Prophet himself. Ahmadis don’t deny
this, Malik Farid uses various qiraats in his commentary many mes. But saying Allah used khaatam and not Khaa m simply because it
goes against Ahmadiyya doctrine is biased and not fair, most qiraats going back to Prophet use Khaa m.

PART 5: Usage in the Hadith/Hadeeth

a) Prophet Muhammad himself defines what khaatam an-Nabiyeen means:

‫ﯿﻦ َو َﺣﺘﱠﻰ ﯾَ ْﻌﺒُﺪُوا‬ َ ‫ﻋﺔُ َﺣﺘﱠﻰ ﺗ َ ْﻠ َﺤﻖَ ﻗَﺒَﺎ ِﺋ ُﻞ ِﻣ ْﻦ أ ُ ﱠﻣ ِﺘﻲ ِﺑ ْﺎﻟ ُﻤ ْﺸ ِﺮ ِﻛ‬
َ ‫ﺴﺎ‬ ‫ﻻَ ﺗَﻘُﻮ ُم اﻟ ﱠ‬
‫ﻲ َوأَﻧَﺎ ﺧَﺎﺗ َ ُﻢ‬ ُ ‫ﻮن ُﻛﻠﱡ ُﮭ ْﻢ ﯾَ ْﺰ‬
‫ﻋ ُﻢ أَﻧﱠﮫُ ﻧَ ِﺒ ﱞ‬ َ ُ‫ﻮن َﻛﺬﱠاﺑ‬ َ ُ ‫ﻮن ﻓِﻲ أ ُ ﱠﻣﺘِﻲ ﺛَﻼَﺛ‬ ُ ‫ﺳﯿَ ُﻜ‬ َ َ ‫اﻷ َ ْوﺛ‬
َ ُ‫ﺎن َو ِإﻧﱠﮫ‬
‫ﻲ ﺑَ ْﻌ ِﺪي‬ ‫ﯿﻦ ﻻَ ﻧَ ِﺒ ﱠ‬َ ّ‫اﻟﻨﱠ ِﺒ ِﯿ‬
"The Hour shall not be established un l tribes of my Ummah unite with the idolaters, and un l they worship idols. And indeed there
shall be thirty imposters in my Ummah, each of them claiming that he is a Prophet. And I am the seal of the Prophets, there is no
Prophet a er me."
-[Tirmidhi Hadith # 2219, Abu Dawud and others - this is an authentic Sahih Hadith]

b) Ahmadis quote some Hadith to prove that khaatam does not mean last, here we analyze each one:

i) The hadith about Prophet being khaatam while Adam was being created:

َ ‫ وإن‬،‫ب ﻟَﺨﺎﺗﻢ اﻟﻨﱠﺒ ِﯿّﯿﻦ‬

‫آدم ﻟ ُﻤﻨﺠﺪ ٌل ﻓﻲ طﯿﻨ ِﺘﮫ‬ ِ ‫إ ِﻧّﻲ ﻋﻨﺪ ﷲِ ﻓﻲ أ ِ ّم اﻟﻜﺘﺎ‬
"I was in the mother of the Books the Seal (last) of the Prophets when Adam was s ll being created" -[Mustadrak al Haakim and
others]

This doesn’t mean that Prophet Muhammad was the authority or best Prophet while Prophet Adam was being created, in fact it
means that he was the last prophet decreed in the Book even while Adam was being created, other Hadith shed more light on this
topic. It shows how everything was already ordained before its actual crea on, from the first prophet (Adam PBUH) to even the last
Prophet (Muhammad PBUH).

Many Ahadith speak about how thousands of years before crea on, Allah already wrote in a Divine supreme Book what will happen
etc. Here is an example:

َ ‫ض ِﺑﺄ َ ْﻟﻔَ ْﻰ‬

ُ‫ﻋ ٍﺎم أ َ ْﻧﺰَ َل ِﻣ ْﻨﮫ‬ َ ‫ت َواﻷ َ ْر‬ ‫ﺐ ِﻛﺘَﺎﺑًﺎ ﻗَ ْﺒ َﻞ أ َ ْن ﯾَ ْﺨﻠُﻖَ اﻟ ﱠ‬
ِ ‫ﺴ َﻤ َﻮا‬ َ َ ‫ِإ ﱠن ﱠ َ َﻛﺘ‬
ٌ ‫ﻄ‬
‫ﺎن‬ َ ‫ث ﻟَﯿَﺎ ٍل ﻓَﯿَ ْﻘ َﺮﺑُ َﮭﺎ‬
َ ‫ﺷ ْﯿ‬ ِ ‫ﻮرة َ ْاﻟﺒَﻘَ َﺮةِ َوﻻَ ﯾُ ْﻘ َﺮ‬
َ َ‫آن ﻓِﻲ دَ ٍار ﺛَﻼ‬ َ ‫ﺳ‬ ُ ‫آﯾَﺘَﯿ ِْﻦ َﺧﺘ َ َﻢ ِﺑ ِﮭ َﻤﺎ‬
"Indeed Allah wrote (i.e. ordained) in a book two thousand years before He created the heavens and the earth, and He sent down two
Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no Shaitan shall come near it."
-[Tirmidhi - authen c]

ii) Last Mosque argument:

"My mosque is the last mosque" argument killed

c) The alleged saying of Aisha (r.a):

“Call him the Khaatam al-Nabiyyin; but do not say that there shall not come a Prophet a er him.”
-[Durr-i-Manthur, Vol. V, page 204].

Firstly, this alleged narra on does not have any authen c chain (isnaad), it is upon the Ahmadis to provide the chain. Lots of false prophets
made up hadith to prove con nua on of prophethood during the caliphs mes, and many of them admi ed it on their death bed. So we
cannot accept any narra on that comes our way blindly. When it suits the Ahmadiyya community, they quote and spread false narra ons,
but when a weak and false narra on is against their belief and is quoted by another group, they start cri cizing, this is nothing but
hypocrisy. However, even if it were authen c, it s ll does not support the Ahmadis, lets take a deeper look:

The same statement of Aisha has been quoted in the Ta’wil al-ahadith of Ibn Qutaiba. In the Durr-i-Manthur a similar statement of
Mughira ibn Shu’ba has been quoted through a reference to the Musannaf of Ibn Abi Shaiba:

(It is related) from al-Sha’bi who said that a man si ng near Mughira ibn Shu’ba proclaimed: Blessings be upon Muhammad the Last of
the Prophets, and there shall not come a er him any Prophet! Mughira told him: When you say Kha m al-Nabiyyin, you need not
further say, there shall not come a Prophet a er him. For we have been told a hadith (from the Prophet) that ‘Isa is also to be (again)
commissioned: and he was sent before him and (will be sent) a er him.
-[Durr-i-Manthur, Vol.V, p.264]

So from above Hadith it is quite clear what Aisha RA meant and how the early genera ons understood this, that it is enough to say that
Muhammad PBUH is the last prophet (in the sense of new prophets coming), but do not say no prophet will come a er him, since Jesus
will come back.
Muhammad bin Saeed al Masloob invented Hadith to prove con nua on of Prophethood in order to prove he was a Prophet (an example
of his fabrica on: Prophet (s.a.w) said: I am the seal of the Prophets except if Allah wills). Abdul Kareem ibn Abi Awja before his death said
he invented 4,000 Ahadith. (Ibn al Al- Jawzi, Mawduat al Kubra). (Source: English transla on of Mustalah al Hadith)
This is why analysis of the chain is vital, it allows a person to avoid fabrica on and lies against Prophet (s.a.w) and his Companions.

Meaning of words change over time

The Usul al-Tafsir (the principles of Qur’anic exegesis) acknowledges this fundamental principle. When
attempting to gain deeper insight into the usage of a word, the Mufasirun (the interpreters of the Qur’an)
would commonly refer to pure Arabic poetry and literature to understand how words were used in other
texts. However, not all poetry and literature was used without discrimination. Relative to the Qur’an,
Arabic literature is divided into four categories or periods in time:

1. Pre-Islamic literature, meaning literature that was composed before the time of the Prophet (s.a.w).
Examples of this category include the literature of Imra al-Qays, al-Ayshi, and al-Nabighah.
2. Literature contemporary to the Qur’an, meaning literature that was composed during the lifetime of the
Prophet (a.s) .Examples of poets in this category include Labeed and the famous companion Hassan
ibn Thabit.
3. Early literature, meaning literature that appeared in early Islamic history. Examples from this category
include Jarir and Farazdaq
4. Latter literature, which started from the last period and continues until the present

Concerning the first two categories, there is no dispute that this literature may be used to interpret the
Qur’an, and Arabic Lexicons have preserved the purist definitions, that's why you will never find them
supporting the meaning of "best" for Khaatam. There are many Arabic literature composed around and
after the 8th century, during or around the Abbasid Caliphate (when Arabic started to become corrupt, see
Ibn Khaldoon's Muqaddima) that contain evolved and new meanings of many Arabic words, and continue
to evolve and change to this day. So it will be no surprise if a non-expert Arabic speaker or writer suggests
Khaatam to mean "best" (we have not seen such an example but there is a chance a person will come
across such things). Any sane person would know that it is simply not right to understand the pure
Quranic Arabic with a corrupt version of Arabic.

Posted 4th February 2017 by Anonymous

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