• Photo of Milford Sound in New Zealand
  • ختم نبوت فورم پر مہمان کو خوش آمدید ۔ فورم میں پوسٹنگ کے طریقہ کے لیے فورم کے استعمال کا طریقہ ملاحظہ فرمائیں ۔ پھر بھی اگر آپ کو فورم کے استعمال کا طریقہ نہ آئیے تو آپ فورم منتظم اعلیٰ سے رابطہ کریں اور اگر آپ کے پاس سکائیپ کی سہولت میسر ہے تو سکائیپ کال کریں ہماری سکائیپ آئی ڈی یہ ہے urduinملاحظہ فرمائیں ۔ فیس بک پر ہمارے گروپ کو ضرور جوائن کریں قادیانی مناظرہ گروپ
  • Photo of Milford Sound in New Zealand
  • Photo of Milford Sound in New Zealand
  • ختم نبوت فورم پر مہمان کو خوش آمدید ۔ فورم میں پوسٹنگ کے لیے آپ کو اردو کی بورڈ کی ضرورت ہوگی کیونکہ اپ گریڈنگ کے بعد بعض ناگزیر وجوہات کی بنا پر اردو پیڈ کر معطل کر دیا گیا ہے۔ اس لیے آپ پاک اردو انسٹالر کو ڈاؤن لوڈ کر کے اپنے سسٹم پر انسٹال کر لیں پاک اردو انسٹالر

'Khatam' in Dictionaries and Usage

محمود بھائی

رکن ختم نبوت فورم
پراجیکٹ ممبر
We have just seen that in the context of the Qur'an and according to traditions, according to Ijma'a and according to Reason, the only meaning of "Khatamun-Nabiyyin" which is relevant is 'The Last of The Prophets', 'One who closed the prophethood. Now let us see what the dictionaries say about 'Khatam' or. 'Khatm'.

ختم العمل = (Khatam al-amal) = He finished the, work given to him.

ختم الاناء = (Khatam al-ina'a) = He sealed the mouth of pot (so that nothing comes out of it and nothing enters into it).

ختم الكتاب = (Khatam al-Kitab) = Closed the envelope and sealed it (so that nothing is added into the letter or put into the envelope).

It must be mentioned here that 'seal' in Arabic does not mean the cancellation stamp of post offices which are put on the postal articles before sending them onward. It means the seal of wax which is put on the envelopes to protect it from forgery or additions.

ختم على القلب= (Khatama alal qalb) = He put a seal on the heart (so that no new idea enters into it and no old prejudice is removed from it).
ختام كل مشروب= (Khitamu kulle mashrub) = The last taste felt at the end of a drink.
ختامة كل شيء= (Khatematu kulle shay) = End of everything; and its finish.
ختم الشيء= (Khatamash shay) = To 'khatm' a thing means to come at the end of that thing. And it is in this sense that we use the word 'Khatm ul-Qur'an', i.e., to read the Qur'an up to its end. Also it is for this reason that the last verses of each Sura are called (خواتيم)'Khawateem'.

ختم القوم= Khatam ul- Qawm = The last man of the tribe or nation.

These meanings are given in all the authentic dictionaries of Arabic language.

The Qadianis say that if someone is said to be 'Khatamush-Shu'ara' or 'Khatamul-Mufassireen' or 'Khatamul-Fuqaha', nobody thinks that after that person no other poet or Faqeeh (religious jurisprudent) or Mufassir (commentator) was born. Everybody thinks that it means that the said person was the most expert in that field of knowledge.

These people forget that if a word is sometimes used metaphorically (in fill allegorical sense) that metaphorical use does not deprive it of its real meaning. If, for example, the word 'Lion' is sometimes used for a brave man, it does not mean that this word cannot be used for the animal, for which it was coined.

Such arguments show the hollowness of their minds and bankruptcy of their thinking. Even if one thousand persons are called 'Khatamul-Mufassireen' (in the sense of 'the most perfect Mufassir')the real meaning of the word 'Khatam' would remain the same i.e., The Last.

A sample of Qadianis miscomprehension of subject matter may be seen in the following sentence of their Chief Missionary in Tanzania, Sheikh Muhammad Munawwar H.A.

It should be borne in mind that being 'last' of a group of people is no distinction in itself. Sir Richard Turnbull was the last governor of Tanganyika. Does this add to his status as a governor or indicates his superiority over the late Twining?" (A lively Discussion).

He does not pause to think that the Nubuwwahof Prophet Muhammad Al-Mustafa (S) is not like governorship of Sir Richard Turnbull. Sir Richard Tumbull was the last governor because the British rule came to an end with him. And a national government ousted him and his masters from the soil of Tanganyika. Muhammad Al-Mustafa (S) is the Last Prophet because his prophethood is not to be usurped by any impostor; he is the last prophet because his 'rule' will continue up to Qiyamah; and no one coming after him can use his title and name for himself.

To talk in Sheikh Muhammad Munawwar's language, if Sir Richard Turnbull's governorship were to continue up to the last day of the world, and all representatives of the British crown coming after him were obliged to keep his 'Chair' vacant for him, and not to use the Title of Governor for the themselves but just to sign as the 'Leader of the government', would it not have been a tremendous tribute to Sir Richard Turnbull?

The Qadiani Missionary had written to me:
"Imam Suyuti and Imam Ibn Athil' Al-Jazari were given the title of 'Khatam ul-Huffuz' (The Last of those who remembered traditions); likewise, Abu Tammam at-Tai has been described as 'Khatamush-Shu'ara'(The Last Poet). Can it be said that there was no 'Hafiz' after Imam Suyuti or Imam Jazari, or no poet after Abu Tammam at Tai?"

I asked him: First of all have those phrases been used in the Qur'an or tradition? As I told you earlier, the phrase 'Khatam un-Nabiyyin' was never used in Arabic before Qur'an; and that the Qur'an has used it for the first time. Thus, the meaning given to this phrase by the Holy Prophet is its real meaning.

If someone else uses such phrases in some other allegorical sense, it does not make that allegory its real meaning. For example, "moon" has a real meaning which all of us know. If someone uses the word 'moon' for the face of a beautiful person it does not mean that 'beautiful face' is the real meaning of 'moon' or that it cannot be used for the terrestrial object for which it was made.

Thirdly, these references, in fact, show the writer's thought (though wrong) that Imam Suyuti (for example) was the last Hafiz. It was their mistaken idea, which has been proved wrong. And no wonder. Those writers did not know what was in future. But can you suppose that Allah also did not know the future when He said that Muhammad (S) was the Last of the Prophets? How can you compare the words of Allah with the writings of some mortals?

At the most you can say that those writers were wrong in believing that the person concerned was the last Hafiz or the last poet. But you cannot change the real meaning of 'Khatamun-Nabiyyin'to make their writings correct.

If you tell an Arab 'Ja'a Khatamul-Qawm " he will never understand that the most learned man of the tribe has reached; he will always think that the whole tribe has arrived, till the last man.

It is because of this that every writer of the dictionary; and every commentator of the Qur'an, without any exception has written that 'Khatamun-Nabiyyin' means 'Akhirun-Nabiyyin',the Last of the Prophets.

If you look impartially at these proofs from the Qur'an, tradition, dictionary and language, you will have to agree that the Holy Prophet of Islam was the Last Prophet and prophethood ended with him. No prophet will ever come after him up to the day of Qiyamah; and anybody claiming to be a prophet would be an impostor.

Khatam ul-Awliya’?

The Qadiani missionary had written to me; "There is a tradition in Tafseer Safi (Sura AlAhzab, Ruku 2) that the Holy Prophet said to Imam Ali: "O Ali, I am Khatam ul-Anbiya’ and you are Khatam ul-Awliya’". Now can anybody say that Imam Ali was the last Wali and no other Wali can come after him?"

I wrote to him: This supposed tradition quoted from Tafseer Safi is not only without any Sanad (chain of narrators) but also it cannot be found in any other book of tradition.

On the other hand, there are some traditions in the books written by the Sunnis as well as the Shias which describe Imam Ali (a.s.) as "Khatamul-Ausiya’" or "Khatamul-Wasiyyin" (The Last of the successors of the Prophets). Here are two of the said traditions:

1. Sheikh Suleman al-Balakhi al-Qanduzi, al-Hanafi wrote his book 'Yanabi-ul-Mawaddah' by order of Sultan Abdul-Aziz, the Turkish Caliph of the Sunnis; the book was published under the authority of the Turkish Caliphate in Istanbul, in 1301 Hijra. He quotes in the said book:

"Likewise, Al-Hamwaini has narrated the tradition from Abu Dhar that he said that the Holy Prophet (S) said, 'I am Khatamun-Nabiyyin and you, O Ali, are Khatamul-Wasiyyin up to the day of Judgment".

2. Ubaidullah Amritsari quotes in his hook, Arjahul-Matalib1, a long tradition from Anas, in which the Holy Prophet (S) described Imam Ali (a.s.) as "Amir-ul-Mu'mineen wa Sayyidul-Muslimeen wa Khatamul-Wasiyyin wa Imamul-Ghurril-Muhajjaleen".

This tradition has been quoted from Ibn Mardwaih. It shows that Imam Ali (a.s.) was "The Commander of the Faithful, Chief of the Muslims; and the Last of Successors (of the Prophets) and the Leader of those who will come on the Day of Judgment with shining faces and illuminated hands and feet".

In fact, these traditions are one more proof of the Finality of the Prophethood. Imam Ali (a.s.) was "the Last of the Successors of the Prophets", because there was no other prophet to come after the Last of the Prophets Muhammad Al-Mustafa (S) up to the Day of Qiyamah (Resurrection). Had there been any other awaited prophet, Ali (a.s.) could not have been described as the Last or the Successors of the Prophets.

So you see, the correct tradition is not for you; it is against your belief. Now it appears that some scribes made a mistake in copying Manaqib (from where this tradition has been taken in Safi) and wrote Khatamul-Awliya’ in place of Khatamul-Awsiya’. That is why you cannot find this tradition in any other book of traditions, except Manaqib or where it has been quoted from Manaqib. It is one more sign of the weakness of your cause that you have to clutch to such misquoted or wrong traditions!

Abbas: "Khatam ul- Muhajireen"

Qadianis say: "In the book "Kanz ul-Ummal", Vol. 6, p.178, Seyyidana Abbas (uncle of the Holy Prophet (S) has been called "Khatam ul-Muhajireen".Does it mean that he was the Last Muhajir(emigrant)?"

Fact: Yes. He was in fact the Last Muhajir. You must understand that Al-Muhajireenand Al Ansar mentioned in the Qur'an and tradition have a special meaning. In other words, they are special terms. The word 'Al-Muhajireen ' is used only for those who in the earlier days of hardship of Islam left their towns and migrated either to Ethiopia or Medina. And 'Ansar'is used only for those inhabitants of Medina who helped the Holy Prophet (S) and the Al-Muhajireenin those days.

Hijrat (emigration) was discontinued after Holy Prophet entered Mecca in the year 8 of Hijra. Before surrender of Mecca the Muslims of Mecca and other places were required to do Bay'at (allegiance) on Islam and Hijrat. After the surrender of Mecca, Mujalid bin Mas'ud accepted Islam and wanted to do Bay'at on Islam and Hijrat, as was the system.

But the Holy Prophet (S) said: "There is no Hijrat after the capture of Mecca", and Mujalid did Bay'at on Islam only. (See Bukhari Vol. 4, p.92).
Therefore; Abbas was in fact the Last of Al-Muhajireen who left their town for Medina as the word is used in the Qur'an.

Hafiz Ibn Hajar writes about Abbas in his book Al-Isaba Fi Ma'arifatis sahaba (Vol. 3, p.668): "He did Hijrat shortly before capture of Mecca and participated in that capture."

History says that Abbas together with his family left Mecca for Medina; but met the Holy Prophet (S) in the way at Juhfa or Rabigh (who was going to capture Mecca with his army). There upon. Abbas sent his family to Medina and accompanied the Holy Prophet to Mecca.

Naturally when heard the Holy Prophet (S) saying that "there was no Hijrat after capture of Mecca", he was perturbed that perhaps he would not be counted among the Muhajireen.You see Hijrat was being abolished just alter his migration from Mecca, and he had not yet reached Medina before that declaration. When the Holy Prophet (S) came to know of his anxiety he told him not to worry, because he was "the Last Muhajir".
"Do not worry, O uncle, because thou art the last of the Muhajireen".

I know that, according to the dictionary, anybody migrating from one place and going to another may be called 'Muhajir? But he will not be among the 'Al-Muhajireen' of the Qur'an. Likewise anybody conveying the message of one man to another may be called 'Rasul'. But he will not be the 'Rasul' of Allah according to the Qur'an. And anybody bringing a news can be called 'Nabi', but he will not be the 'Nabi' of Qur'an.

Just to show how your argument has no leg to stand, I would like you to tell me how will you interpret the phrase 'Khatam ul- Muhajireen?

Does it mean "Superior to all the Muhajirs"? Impossible, because Abbas was never considered superior to Ali (a.s.), Hamza and many other Muhajirs.

Or does it mean "Seal of the Muhajirs?" If so then does it mean that other people became Muhajirby the seal of Abbas? Or does it mean that he was confirming the Hijrat of other Muhajirs?

Surely, none of these meaning can fit here, except the "Last Muhajir". 'Thus, it is clear that Abbas was called "Khatam ul-Muhajireen" because he was "The Last Muhajir".

خالد نواز

رکن ختم نبوت فورم

The only post written in good sober language. So I would like to answer the post in the same good way.

Section 1: Meaning of word خاتم Arabic dictionary


Al- Mufridat Al imam Raghib says regarding the root letter خ ا ت
I am not an expert in the Arabic language. So for translation in English I have taken the help of google translate ,
- الختم والطبع يقال على وجهين: مصدر ختمت وطبعت، وهو تأثير كنقش الخاتم والطابع. والثاني: الأثر الحاصل عن النقش،

Imam raghib says
KHATAM and TABAA are the root words of ختمت and طبعت and both are used in two ways.

1) To produce impression on something else. (like stamp produces the impression on paper , the ability and the act of a stamp to produce the impression on something else is what root word خ،ت،م means )
2) The impression which one thing gets from something (the impression of stamp on the paper is also called khatim)
these meaning are the primary and fundamental meaning of the root word KHA, TAA, MEEM( خ،ت،م )
this is something which needed to be kept in the mind all the time if one is to understand the true meaning of the term KHATAMUABEEN.(خاتم النبین)

Moving to the other meaning of the Kha, taa meen ( خ،ت،م )root word.
ويتجوز بذلك تارة في الاستيثاق من الشيء، والمنع منه اعتبارا بما يحصل من المنع بالختم على الكتب والأبواب،
}ختم الله على قلوبهم{ [البقرة/7]، ختم على سمعه وقلبه{ [الجاثية/23]،

and it is allowable / permissible to use it sometime to ascertain (attest ) something and preventing something from entering like sealing on books/writing and on doors. {God sealed their hearts} {sealed their hearing and hearts}وتارة في تحصيل أثر عن شيء اعتبارا بالنقش الحاصل، وتارة يعتبر منه بلوغ الآخر، ومنه قيل: ختمت القرآن، أي: انتهيت إلى آخره،
and sometimes it is used for getting impression from something
and sometime it is used for reaching at the end , like we say {khatamt quran mean we have reached to its end}
وقوله تعالى: }قل أرأيتم إن أخذ الله سمعكم وأبصاركم وختم على قلوبكم{ [الأنعام/46]، إشارة إلى ما أجرى الله به العادة أن الإنسان إذا تناهى في اعتقاد باطل، أو ارتكاب محظور - ولا يكون منه تلفت بوجه إلى الحق - يورثه ذلك هيئة تمرنه على استحسان المعاصي، وكأنما يختم بذلك على قلبه، وعلى ذلك: }أولئك الذين طبع الله على قلوبهم وسمعهم وأبصارهم{ [النحل/108]
{google translation ]
And Have ye that Allah took away your hearing and your sight, and a}says: [cattle / 46], a reference to what God had the{seal on your hearts habit that if a person heard in a false belief, or to commit prohibited - nor is it draws the whole to the right - Iorth that Tmrnh body on the those who}desirability of sin, as if stamped on his heart so, so: [bees / 108] {Allah has sealed their hearts and ears and eyes

]، وعلى هذا النحو استعارة الإغفال في قوله عز وجل: }ولا تطع من أغفلنا قلبه عن ذكرنا{ [الكهف/28]،

and it is metaphorically used for making someone negligent “no obey any whose heart We have permitted to neglect the remembrance of Us” [kahaf-28]
واستعارة الكن في قوله تعالى: }وجعلنا على قلوبهم أكنة أن يفقهوه{ [الأنعام/25]،
and a metaphor for covering in His saying “but We have thrown veils on their hearts, So they understand it not” [Quran 6:25]واستعارة القساوة في قوله تعالى: }وجعلنا قلوبهم قاسية{ [المائدة/13]، قال الجبائي (أبو علي الجبائي، شيخ المعتزلة في زمانه توفي سنة 303 ه. انظر: ترجمته في طبقات المفسرين 2/191) : يجعل الله ختما على قلوب الكفار؛ ليكون دلالة للملائكة على كفرهم فلا يدعون لهم (وهذا أيضا قول القاضي عبد الجبار من المعتزلة، وقول الحسن البصري. انظر الرازي 2/51)، )، وليس ذلك بشيء فإن هذه الكتابة إن كانت محسوسة فمن حقها أن يدركها أصحاب التشريح، وإن كانت معقولة غير محسوسة فالملائكة باطلاعهم على اعتقاداتهم مستغنية عن الاستدلال.
The metaphor of hardness in the verse: } and made their hearts hard { [Table / 13], said tax (Abu Ali, tax, Sheikh Isolationists in his time he died in 303. See: translated in the layers of the commentators 2 / 191): God makes a stamp on the hearts of the infidels; to be a sign of disbelief at the angels do not call them (and this is also the view of Judge Abdul-Jabbar of the isolationists, and the words of Hasan al-Basri. Razi see 2 / 51), And this is not something [significant], for if this writing was physical, then it would be rightfully recognized by anatomists, and if it were cognitive, metaphysical, then angels with insight about their beliefs can do without indication. And some said: [Allāh] Ta`älä’s sealing of His testimony that he does not believe,
اليوم نختم على أفواههم{ [يس/65]، أي: نمنعهم من الكلام،
and His saying Ta`älä: “That Day shall We set a seal on their mouths” [Quran 36:65], that is: We prevent them from speaking
}وخاتم النبيين{ [الأحزاب/40]، لأنه ختم النبوة، أي: تممها بمجيئه
“and the Seal of the Prophets” [Quran 33:40], because he is the seal of prophet hood, that is: he completed it with his coming,
}ختامه مسك{ [المطففين/26]، قيل: ما يختم به، أي: يطبع، وإنما معناه: منقطعه وخاتمة شربه، أي: سؤره في الطيب مسك، وقول من قال يختم بالمسك (وهذا قول قتادة أخرجه عنه عبد الرزاق قال: عاقبته مسك، قوم يمزج لهم بالكافور، ويختم لهم بالمسك. راجع: الدر المنثور 8/451)
and His saying `azza wa jal: “The seal thereof will be Musk” [Quran 83:26], it is said: what is sealed with, that is, stamped, for its meaning is: its last remainder and endmost of its drinking, that is: its remainder is musk in fragrance, and the saying of that who says that it is sealed with musk [here, the author is saying that there are two views: the first is that the remainder of what is in the cup has the fragrance of musk but is not musk, while the second says that it is indeed literally musk in the cup]. (And this is the saying of Ibn Qatädah narrated from him by Abdu r-Razzäq saying: its end is musk, a group of people it is mixed with camphor for, and sealed with musk. See: Ad-Dur Al-Manthür 451/8أي: يطبع، فليس بشيء؛ لأن الشراب يجب أن يطيب في نفسه، فأما ختمه بالطيب فليس مما يفيده، ولا ينفعه طيب خاتمه ما لم يطب في نفسه.
That is: stamped, for this is not something [significant], because the drink must become perfumed in on itself, yet sealing it with fragrance does not benefit it, and the fragrance of its remainder is not useful for it if it were not agreeable in on itself.

Summary of the meanings
We learn from above discussion that Kha, Taa , meem , which are the root word of KHATAM (َخَاتَمََ)have following meaning .
1) Produce the impression / marking / engraving on something. There are markings (engraving, pattern) on the Stamp. The act of producing that impression (marking, engraving, pattern) on something else is the act of KHA, TAA , MEEN(خ،ت م ) and this isthe Fundamental meaningof the Root word KHA, TAA , MEEM (خ،ت م)

Now other meanings the root word , Khaa , taa, meen are .
2) The impression/marking/engraving /printing that results after the act of STAMP is also the meaning of KHA, TAA , MEEM.
3) For the purpose of attestation.
4) Reaching to the end or completion
5) Stopping something from entering (as seal on the heart)
6) Metaphor for making someone negligent, making someone harder, covering something.
7) Last remaining part

In the term khatamunabeen(خاتم النبین ) , the word khatam (خاتم) can assume any of above meaning . But we have to choose any one of the meanings by keeping in the mind the context in which the word خاتم has been used. One cannot put any meaning without justifying that

a) why are he/she is using that meaning ?
b) Why one is ignoring the other meanings of a word?

Hence, when I shall use any one of above meaning for the term KhataMunabeen ( خَاتَمَ النَّبِيِّينَ) then I shall put the reason why we (ahmadies ) are right and justified in using those meanings.
And why other meanings can never be applied to the term KHATAMUABEEN ( خَاتَمَ النَّبِيِّينَ) in the verse of sura Al-Ahzab.