وَخَاتَمَ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "وَخَاتَمَ".
مَّا كَانَ مُحَمَّدٌ أَبَآ أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ ٱللَّهِ وَخَاتَمَ ٱلنَّبِيِّۦنَ ۗ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمًا
خَاتَم (Khatam) 源出于 خَتَمَ (Khatama), 意指他封闭了; 打戳于; 压印或盖印于这东西上。这是这一单词的原始的意义。它的非原始的意义是, 他到达这东西的边端; 或遮盖此物; 或在一项文件的内容上面作记号或印压一块火漆或任何一种印章来保护它。 خَاتَم (Khatam) 意指一种图章戒指; 印、图章; 或戳子和花押; 一样东西的末端或最后一部分或一部分和结果或东西的结局。这一单词还有修饰或增添光彩的内涵; 最好的和最完美无缺的意思。خَاتِم (Khatim) 和 خَاتَم (Khatam) 及 خَتْم (Khatm) 这几个单词几乎是同义词 (Lane مُفْرَدَات Mufradat, فَتْح Fath 和 زُرْقَانِی Zurqani,) 因此 خَاتَمُ النَّبِیّٖن )Khatamun-Nabiyyin( 这一用语就意为先知们的印信; 先知中最好的和最完美无缺者; 为先知们修饰和增添光彩者; 其次, 它意指先知中最后一位。
在麦加, 当穆圣所有的儿子都死于童年, 他的敌人嘲笑他是 اَبْتَر(Abtar, 没有男后嗣的人), 意即, 没有男性后嗣来继承他, 他的活动迟早要告终 (مُحِيْط, Muhit)。在回答不信者的这一讥讽, 在 «大量幸福» 章中着重宣告, 不是穆圣而是他的敌人终归无后。在 «大量幸福» 章的启示之后, 穆圣将有幸得到长大成人的儿子的这一观念自然受到早先穆斯林的支持。现在注释的这节经文中, 由于它宣告了穆
0圣现在不是、过去也绝不是、而将来也不会是任何青年人的父亲 رِجَال (Rijal) 意指已长大的青年人, 消除了那样的误解。虽然本节经文似乎与 «大量幸福» 章中所说, 不是穆圣而是他的敌人存在着无后的危险有所抵触, 但实际上是企图把这种表面上的矛盾所引起的疑惑和担扰加以解决。它 (本节经文) 说, 穆圣是安拉的使者, 意即, 他是全民族的精神父亲, 而他也是خَاتَمُ النَّبِیّٖن (Khātamun-Nabiyyīn 众先知的印信, 众圣之印), 意即他是所有先知 (圣人) 的精神父亲。因此, 当他是所有信仰者和所有先知的精神父亲时, 他怎能被说成是无后? 如果把这一用词取意为他是先知中的最后一位, 而在他之后不再有先知 (圣人), 那么, 本节经文似乎就显得不协调, 而上下文联系不上, 因而不是在驳斥不信者对穆圣是无后的嘲笑, 而倒是在支持和加强这种嘲笑。简言之, 按照以上所说明的 Khatam 这一单词的意义, Khatamun-Nabiyyin 这个用语可以有四个可能的意义: (1) 穆圣是众先知的印信, 即没有先知可以被认为是真实的, 除非他的先知品位盖有穆圣印章。以往先知的先知品位必须经穆圣的证实和证明, 而且, 在他之后, 除了作为他的跟从者外, 没有人可以达到先知品位。(2) 穆圣是所有先知中最优秀、最崇高和最完美无缺的, 而且他也是为他们 (其他先知们) 润色的源泉 (زُرْقَانِی، شَرَح مَوَاهِبُ اللَّدُنِّيَّة, Zurqani, Sharah Mawahibul-Ladunniyyah)。(3) 穆圣是有经先知中的最后一位。这一解释已经得到著名的穆斯林宗教学研究家、圣徒和博学多闻的学者诸如伊本•阿拉比 (اِبْنِ عَرَبِی, Ibn-e-‘Arabi), 沙•哇里乌拉 (شَاه وَلِیُّ الله, Shah Wali-ullah), 阿里•卡里教长 (اِمَام عَلِی قَارِی, Imam ‘Ali Qari) 和阿哈默德•萨尔恒迪 (穆杰迪德•阿尔夫•撒尼--------مُجَدِّد اَلْف ثَانِی, Mujaddid Alf Thani) 等辈的同意。根据这些伟大的学者和贤士之见, 在穆圣之后, 不可能出现能废除他的道统或会来自他的教生之外的先知 (فُتُوحَات Futuhat, تَفْهِيْمَات Tafhimat, مَكْتُوبَات Maktubat 和 اَلْيَوَاقِيْت وَالْجَوَاهِر, Al-Yawaqit wal Jawahir)。据传说, 穆圣的聪慧的配偶阿依莎曾经说过 “说他 (穆圣) 是 Khatamun-Nabiyyin (众先知之印信), 但不要说在他之后将没有先知” (مَنْثُوْر, Manthur)。(4) 穆圣是先知中的最后一位只是从先知品位的一切品质和特征已在他身上得到最完美的表现这一意义上说; Khatam 用作 “最后的” 之意解释时, 则是表明杰出和完美无缺这一意义。此外, «古兰经» 明确地讲到在穆圣之后先知的出现 (7:36)。穆圣本人心中也很清楚。在他之后的先知品位的接续问题, 据传说, 他曾说过: “假如伊布拉欣 (他的儿子) 依然活着, 他会是一位先知 (مَاجَة كِتَابُ الْجَنَائِز, Majah, Kitabul-Jana’iz), 而阿布•伯克尔, 除了将来出现某位先知外, 是在我以后的人中最好的 (كَنْز, Kanz)。
مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ کے الفاظ قرآن مجید میں ہیں اور عربی کا قاعدہ ہے کہ کَانَ استمرار کے معنے بھی دیتا ہے (دیکھئے تاج العروس و مُغْنی اللّبِیب) پس ہم نے استمرار کے لحاظ سے آیت کا ترجمہ یہ کیا ہے کہ ’’محمد (صلی اللہ علیہ وسلم) نہ کسی مرد کے باپ تھے‘ نہ ہیں‘ نہ ہونگے۔‘‘
یعنی آپ کی تصدیق کے بغیر اور آپ کی تعلیم کی شہادت کے بغیر کوئی شخص نبوت یا ولایت کے مقام تک نہیں پہنچ سکتا۔ لوگوں نے نبیوں کی مہر کی جگہ آخری نبی کے معنے لئے ہیں۔ مگر اس سے بھی ہماری پوزیشن میں فرق نہیں آتا۔ آنحضرت صلی اللہ علیہ وآلہ ٖ وسلم کے معراج کو مدِّنظر رکھا جائے تو انبیاء کا شجرہ مطابق مسند احمد بن حنبلؒ یوں بنتا ہے۔
اس نقشہ کو دیکھو تو مخلوق کے مقام پر جو شخص کھڑا ہوگا‘ اس کی نظر سب سے پہلے حضرت آدم علیہ السلام پر پڑے گی اور سب سے آخراس کی نظر محمد رسول اللہ صلی اللہ علیہ وسلم پر پڑے گی۔
سدرۃ المنتہیٰ: محمد رسول اللہ صلی اللہ علیہ وسلم
ساتواں آسمان
Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect. The words Khatim and Khatm and Khatam are almost synonymous (Lane, Mufradat, Fath & Zurqani). So the expression Khatamun-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets.
At Mecca when all the Holy Prophet’s male children had died in their childhood, his enemies taunted him with be
Important Words:
خاتم النبیین (Seal of the Prophets). خاتم (Khatam) is derived from ختم. They say ختم الشیء او ختم علیه i.e. he sealed, stamped, impressed or imprinted the thing or he put the seal on it. This is the primary signification of this word. Or the primary signification of ختم (khatmun) is the act of covering over the thing. It also signifies the protecting of what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. ختم الشیء also means, he reached the end of the thing. ختم القرآن means, he recited the whole of the Quran. This is the secondary meaning of the word. Thus خاتم(khatam) means, a signet-ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing; the hollow of the back of the neck. The words ختم (khatmun) and خاتم (khatim and khatam) are almost synonymous and mean a signet. خاتم (khatam) also signifies, embellishment or ornament, the best and most perfect (Lane, Aqrab, Mufradat, Fath & Zurqani). So the expression خاتم النبیین would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily, the expression may also mean, the last of the Prophets.
Commentary:
Much confusion and misunderstanding seems to prevail as to what is the real spiritual status and position of the Holy Prophet as indicated by the expression خاتم النبیین i.e. the Seal of the Prophets. A careful study of the context, however, removes the prevalent misconception. At Mecca when all the Holy Prophet’s male children died in their childhood, his enemies taunted him with being أبتر (one who has no male issue), meaning that in the absence of male heirs to succeed him his movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Al-Kausar (الکوثر) that not the Holy Prophet but his enemies would remain issueless. After the revelation of Surah Al-Kausar the idea naturally found favour with the early Muslims that the Holy Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grownup young men (رجالmeaning grown-up young men). The verse under comment while appearing to be in conflict with Surah Al-Kausar in which not the Holy Prophet but his enemies have been threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is رسول الله i.e. the spiritual father of a whole Ummat and he is also خاتم النبیین signifying that he is the spiritual father of all the past and future Prophets. So when he is the spiritual father of all the believers and all Prophets, how can he be said to be أبتر i.e. issueless. But if the expression be taken to mean that the Holy Prophet is the last of the Prophets and that no Prophet will come after him, then the verse appears to be out of tune with the context and instead of refuting the objection of disbelievers that the Holy Prophet was issueless, supports and reinforces it.
Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:
(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.
(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyya).
(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘AliQari, Mujaddid Alif Thani, etc. According to these great scholars and saints، no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah (Futuhat, Tafhimat, Mukatabat & Yawaqit wal Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, has removed all ambiguity about the meaning of the expression خاتم النبیین. She is reported to have said: قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ i.e. Say that he (the Holy Prophet) is خاتم النبیین but do not say that there will be no Prophet after him (Manthur). This saying of ‘A’ishah makes it quite clear that the expression خاتم النبیین and لانبی بعدہ were considered by her to be contradictory to each other in meaning and significance.
(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.
Moreover, the Quran clearly speaks of the advent of Prophets after the Holy Prophet. The following two verses leave no ambiguity on this point:
And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these (4:70).
O children of Adam! if Messengers come to you from among yourselves, rehearsing My Signs come unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve (7:36).
The Holy Prophet himself was clear in his mind as to the continuity of prophethood after him. He is reported to have said: "If Abraham (his son) had lived long, he would have been a Prophet" (Majah, Kitabul-Janai’z), and, "Abu Bakr is best of men after me, except that a Prophet should appear" (Kanzul-‘Ummal).
1035
خَاتَم (Khatam) 源出于 خَتَمَ (Khatama), 意指他封闭了; 打戳于; 压印或盖印于这东西上。这是这一单词的原始的意义。它的非原始的意义是, 他到达这东西的边端; 或遮盖此物; 或在一项文件的内容上面作记号或印压一块火漆或任何一种印章来保护它。 خَاتَم (Khatam) 意指一种图章戒指; 印、图章; 或戳子和花押; 一样东西的末端或最后一部分或一部分和结果或东西的结局。这一单词还有修饰或增添光彩的内涵; 最好的和最完美无缺的意思。خَاتِم (Khatim) 和 خَاتَم (Khatam) 及 خَتْم (Khatm) 这几个单词几乎是同义词 (Lane مُفْرَدَات Mufradat, فَتْح Fath 和 زُرْقَانِی Zurqani,) 因此 خَاتَمُ النَّبِیّٖن )Khatamun-Nabiyyin( 这一用语就意为先知们的印信; 先知中最好的和最完美无缺者; 为先知们修饰和增添光彩者; 其次, 它意指先知中最后一位。
在麦加, 当穆圣所有的儿子都死于童年, 他的敌人嘲笑他是 اَبْتَر(Abtar, 没有男后嗣的人), 意即, 没有男性后嗣来继承他, 他的活动迟早要告终 (مُحِيْط, Muhit)。在回答不信者的这一讥讽, 在 «大量幸福» 章中着重宣告, 不是穆圣而是他的敌人终归无后。在 «大量幸福» 章的启示之后, 穆圣将有幸得到长大成人的儿子的这一观念自然受到早先穆斯林的支持。现在注释的这节经文中, 由于它宣告了穆
0圣现在不是、过去也绝不是、而将来也不会是任何青年人的父亲 رِجَال (Rijal) 意指已长大的青年人, 消除了那样的误解。虽然本节经文似乎与 «大量幸福» 章中所说, 不是穆圣而是他的敌人存在着无后的危险有所抵触, 但实际上是企图把这种表面上的矛盾所引起的疑惑和担扰加以解决。它 (本节经文) 说, 穆圣是安拉的使者, 意即, 他是全民族的精神父亲, 而他也是خَاتَمُ النَّبِیّٖن (Khātamun-Nabiyyīn 众先知的印信, 众圣之印), 意即他是所有先知 (圣人) 的精神父亲。因此, 当他是所有信仰者和所有先知的精神父亲时, 他怎能被说成是无后? 如果把这一用词取意为他是先知中的最后一位, 而在他之后不再有先知 (圣人), 那么, 本节经文似乎就显得不协调, 而上下文联系不上, 因而不是在驳斥不信者对穆圣是无后的嘲笑, 而倒是在支持和加强这种嘲笑。简言之, 按照以上所说明的 Khatam 这一单词的意义, Khatamun-Nabiyyin 这个用语可以有四个可能的意义: (1) 穆圣是众先知的印信, 即没有先知可以被认为是真实的, 除非他的先知品位盖有穆圣印章。以往先知的先知品位必须经穆圣的证实和证明, 而且, 在他之后, 除了作为他的跟从者外, 没有人可以达到先知品位。(2) 穆圣是所有先知中最优秀、最崇高和最完美无缺的, 而且他也是为他们 (其他先知们) 润色的源泉 (زُرْقَانِی، شَرَح مَوَاهِبُ اللَّدُنِّيَّة, Zurqani, Sharah Mawahibul-Ladunniyyah)。(3) 穆圣是有经先知中的最后一位。这一解释已经得到著名的穆斯林宗教学研究家、圣徒和博学多闻的学者诸如伊本•阿拉比 (اِبْنِ عَرَبِی, Ibn-e-‘Arabi), 沙•哇里乌拉 (شَاه وَلِیُّ الله, Shah Wali-ullah), 阿里•卡里教长 (اِمَام عَلِی قَارِی, Imam ‘Ali Qari) 和阿哈默德•萨尔恒迪 (穆杰迪德•阿尔夫•撒尼--------مُجَدِّد اَلْف ثَانِی, Mujaddid Alf Thani) 等辈的同意。根据这些伟大的学者和贤士之见, 在穆圣之后, 不可能出现能废除他的道统或会来自他的教生之外的先知 (فُتُوحَات Futuhat, تَفْهِيْمَات Tafhimat, مَكْتُوبَات Maktubat 和 اَلْيَوَاقِيْت وَالْجَوَاهِر, Al-Yawaqit wal Jawahir)。据传说, 穆圣的聪慧的配偶阿依莎曾经说过 “说他 (穆圣) 是 Khatamun-Nabiyyin (众先知之印信), 但不要说在他之后将没有先知” (مَنْثُوْر, Manthur)。(4) 穆圣是先知中的最后一位只是从先知品位的一切品质和特征已在他身上得到最完美的表现这一意义上说; Khatam 用作 “最后的” 之意解释时, 则是表明杰出和完美无缺这一意义。此外, «古兰经» 明确地讲到在穆圣之后先知的出现 (7:36)。穆圣本人心中也很清楚。在他之后的先知品位的接续问题, 据传说, 他曾说过: “假如伊布拉欣 (他的儿子) 依然活着, 他会是一位先知 (مَاجَة كِتَابُ الْجَنَائِز, Majah, Kitabul-Jana’iz), 而阿布•伯克尔, 除了将来出现某位先知外, 是在我以后的人中最好的 (كَنْز, Kanz)。
1
مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ کے الفاظ قرآن مجید میں ہیں اور عربی کا قاعدہ ہے کہ کَانَ استمرار کے معنے بھی دیتا ہے (دیکھئے تاج العروس و مُغْنی اللّبِیب) پس ہم نے استمرار کے لحاظ سے آیت کا ترجمہ یہ کیا ہے کہ ’’محمد (صلی اللہ علیہ وسلم) نہ کسی مرد کے باپ تھے‘ نہ ہیں‘ نہ ہونگے۔‘‘
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یعنی آپ کی تصدیق کے بغیر اور آپ کی تعلیم کی شہادت کے بغیر کوئی شخص نبوت یا ولایت کے مقام تک نہیں پہنچ سکتا۔ لوگوں نے نبیوں کی مہر کی جگہ آخری نبی کے معنے لئے ہیں۔ مگر اس سے بھی ہماری پوزیشن میں فرق نہیں آتا۔ آنحضرت صلی اللہ علیہ وآلہ ٖ وسلم کے معراج کو مدِّنظر رکھا جائے تو انبیاء کا شجرہ مطابق مسند احمد بن حنبلؒ یوں بنتا ہے۔
اس نقشہ کو دیکھو تو مخلوق کے مقام پر جو شخص کھڑا ہوگا‘ اس کی نظر سب سے پہلے حضرت آدم علیہ السلام پر پڑے گی اور سب سے آخراس کی نظر محمد رسول اللہ صلی اللہ علیہ وسلم پر پڑے گی۔
سدرۃ المنتہیٰ: محمد رسول اللہ صلی اللہ علیہ وسلم
ساتواں آسمان
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Important Words:
خاتم النبیین (Seal of the Prophets). خاتم (Khatam) is derived from ختم. They say ختم الشیء او ختم علیه i.e. he sealed, stamped, impressed or imprinted the thing or he put the seal on it. This is the primary signification of this word. Or the primary signification of ختم (khatmun) is the act of covering over the thing. It also signifies the protecting of what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. ختم الشیء also means, he reached the end of the thing. ختم القرآن means, he recited the whole of the Quran. This is the secondary meaning of the word. Thus خاتم(khatam) means, a signet-ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing; the hollow of the back of the neck. The words ختم (khatmun) and خاتم (khatim and khatam) are almost synonymous and mean a signet. خاتم (khatam) also signifies, embellishment or ornament, the best and most perfect (Lane, Aqrab, Mufradat, Fath & Zurqani). So the expression خاتم النبیین would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily, the expression may also mean, the last of the Prophets.
Commentary:
Much confusion and misunderstanding seems to prevail as to what is the real spiritual status and position of the Holy Prophet as indicated by the expression خاتم النبیین i.e. the Seal of the Prophets. A careful study of the context, however, removes the prevalent misconception. At Mecca when all the Holy Prophet’s male children died in their childhood, his enemies taunted him with being أبتر (one who has no male issue), meaning that in the absence of male heirs to succeed him his movement would sooner or later come to an end (Muhit). In answer to this taunt of disbelievers it was emphatically declared in Surah Al-Kausar (الکوثر) that not the Holy Prophet but his enemies would remain issueless. After the revelation of Surah Al-Kausar the idea naturally found favour with the early Muslims that the Holy Prophet would be blessed with sons who would live to an adult age. The verse under comment removed that misconception inasmuch as it declared that the Prophet is not, never was, nor will ever be the father of any grownup young men (رجالmeaning grown-up young men). The verse under comment while appearing to be in conflict with Surah Al-Kausar in which not the Holy Prophet but his enemies have been threatened with being issueless, in reality seeks to set at rest doubts and misgivings to which this seeming contradiction gives rise. It says that the Holy Prophet is رسول الله i.e. the spiritual father of a whole Ummat and he is also خاتم النبیین signifying that he is the spiritual father of all the past and future Prophets. So when he is the spiritual father of all the believers and all Prophets, how can he be said to be أبتر i.e. issueless. But if the expression be taken to mean that the Holy Prophet is the last of the Prophets and that no Prophet will come after him, then the verse appears to be out of tune with the context and instead of refuting the objection of disbelievers that the Holy Prophet was issueless, supports and reinforces it.
Briefly, according to the meaning of the word خاتم the expression خاتم النبیین can have four possible meanings:
(1) That the Holy Prophet was the Seal of the Prophets, i.e. no Prophet, past or future, can be regarded as true unless his prophethood bears the seal of the Holy Prophet. The prophethood of every past Prophet must be confirmed and testified to by the Holy Prophet and nobody can attain to prophethood after him except by being his أمتی (follower). All claims to prophethood must be judged and tested by reference to the revelation received by the Holy Prophet and to his teachings.
(2) That the Holy Prophet was the best, the noblest and the most perfect of all the Prophets and that he was also a source of embellishment for them (Zurqani, Sharah Mawahibul-Ladunniyya).
(3) That the Holy Prophet was the last of the Law-bearing Prophets. This interpretation has been accepted by many eminent Muslim theologians, saints and savants such as Ibn ‘Arabi, Shah Wali-Allah, Imam ‘AliQari, Mujaddid Alif Thani, etc. According to these great scholars and saints، no Prophet can come after the Holy Prophet who should abrogate his Millah or should not be in his Ummah (Futuhat, Tafhimat, Mukatabat & Yawaqit wal Jawahir). ‘A’ishah, the talented spouse of the Holy Prophet, has removed all ambiguity about the meaning of the expression خاتم النبیین. She is reported to have said: قولوا انه خاتم النبیین ولا تقولوا لا نبی بعدہ i.e. Say that he (the Holy Prophet) is خاتم النبیین but do not say that there will be no Prophet after him (Manthur). This saying of ‘A’ishah makes it quite clear that the expression خاتم النبیین and لانبی بعدہ were considered by her to be contradictory to each other in meaning and significance.
(4) That the Holy Prophet was the last of the Prophets, but only in this sense that all the qualities and attributes of prophethood found their most perfect and complete consummation and expression in him; خاتم in the sense of being the last word in excellence and perfection is of common use.
Moreover, the Quran clearly speaks of the advent of Prophets after the Holy Prophet. The following two verses leave no ambiguity on this point:
And whoso obeys Allah and this Messenger of His shall be among those on whom Allah has bestowed His blessings, namely, the Prophets, the Truthful, the Martyrs and the Righteous. And excellent companions are these (4:70).
O children of Adam! if Messengers come to you from among yourselves, rehearsing My Signs come unto you, then whoso shall fear God and do good deeds, on them shall come no fear nor shall they grieve (7:36).
The Holy Prophet himself was clear in his mind as to the continuity of prophethood after him. He is reported to have said: "If Abraham (his son) had lived long, he would have been a Prophet" (Majah, Kitabul-Janai’z), and, "Abu Bakr is best of men after me, except that a Prophet should appear" (Kanzul-‘Ummal).
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Khatam is derived from Khatama which means, he sealed, stamped, impressed or imprinted the thing. This is the primary signification of this word. The secondary meaning is he reached the end of the thing; or covered the thing; or protected what is in a writing by marking or stamping a piece of clay upon it, or by means of a seal of any kind. Khatam means, a signet ring; a seal or stamp and a mark; the end or last part or portion and result or issue of a thing. The word also signifies embellishment or ornament; the best and most perfect. The words Khatim and Khatm and Khatam are almost synonymous (Lane, Mufradat, Fath & Zurqani). So the expression Khatamun-Nabiyyin would mean, the Seal of the Prophets; the best and most perfect of the Prophets; the embellishment and ornament of the Prophets. Secondarily it means, the last of the Prophets.
At Mecca when all the Holy Prophet’s male children had died in their childhood, his enemies taunted him with be