Khatam An-Nabuwwah - Classical Lexicons

Classical Lexicons

All classical lexicons say that the word خاتم, which roughly translates to Seal.Classical lexicons presenting this are Lisān al-‘Arab, Tāj al-‘Arūs, Al-Mufridāt li-Gharīb al-Qur’ān, Aqrab al-Mawārid, Lane’s English-Arabic Lexicon, Al-Muĥīt, Muĥīt Al-Muĥīt, Al-Ghanī, Al-Wasīt and Al-Qāmūs Al-Muĥīt. This has been interpretted by many to be a synonym for آخر, which may mean Last. This concept has described below:

'Khatam-al-kitab' conveys the meaning 'The letter has been enclosed and sealed so that it is finally secured.'

'Khatama-'Ala-al-Qalb' means 'The heart has been sealed so that it cannot perceive anything new nor can it forswear what it has already imbibed.'

'Khatamul Auliya means 'Seal of the believers - a title bestowed upon Ali by Muhammad

'Khitamu-Kulli-Mashrubin' implies 'the final taste that is left in the mouth when the drink is over.'

Katimatu Kulli Shaiinn 'Aqibatuhu wa Akhiratuhu means "The end in the case of everything denotes its doom and ultimate finish." Khatm-ul-Shaii Balagha Akhirahu conveys the sense, "To end a thing means to carry it to its ultimate limit."

The term Khatam-i-Qur'an is used in the similar sense and the closing verses of Qur'anic Surahs are referred to as Khawatim. Khatim-ul-Qaum Akhirhuum means "The last man in the tribe."

For this reason many linguists and commentators agree that Khatam-ul-Nabiyyin means 'The Last in the line of Prophets.' The word Khatam in its dictionary meaning and linguistic usage does not refer to the post office stamp which is affixed on the outgoing mail. Its literal meaning is the 'seal' which is but on the envelope to secure its contents.

Another interpretation of the word khatam

However, it has been argued by various popular scholars of Islam that the real meaning of Khatam is a seal (see Tajul Aroos taj ul Aroos, Lisanul Arab, and Qamoos), and the phrase should be interpreted in the light of this meaning. Khaldun Ibn Khaldun says it is wrong to interpret the word Khatam in this verse to mean the last or the end (see Muqaddama Vol. II, p. 54, Paris) (Muqaddimah). He holds that the word Khatam denotes the consummation and completion of a thing, which he further explains by the words, authenticity, perfection and validity. When a seal is put to a letter it becomes authentic and complete. The seal may be put in the end or in the beginning. According to him, therefore, Khataman Nabiyyeen would mean the truest and the most perfect of prophets and not the last in point of time. It refers to his status and place among the prophets and not to the time of his advent.

This concept has been explained below by various examples from Arabic:

USE OF THE WORD KHATAM:

In one of his sayings Muhammad calls his uncle, Hadhrat Abbasra, Khatamul Muhajireen (see Kanzul Ommal, Vol. VI, p. 178)( Kanz al-Ummal). But it does not mean that Abbas was the last Muhajir (refugee) of the whole Muslim world.

Similarly, Hadhrat Alira is called Khatamul Auliya (see Tafsir Safi under the Quranic verse 33:41). Ibn Khaldun says this phrase is understood to mean that Ali was a perfect saint and not the last (see Muqaddama, Vol. II pp. 165–167).

An Arab poet, Hasan bin Wahab, called Abu Tamam (the compiler of Himasa) Khatamush-Shu'ara (see Wafiyatul A'ayan Li Ibn Khallikan, Vol. I, p. 123, Cairo). Obviously Abu Tamam was not the last poet. The word Khatam, therefore, used in such phrases means the best and not the last.