By Maulana Hadi Ali Choudhary
The topic of today’s speech is the meaning of Khatam-un-Nabiyyin as understood by past Muslim scholars and saints.
The title “Khatam-un-Nabiyyin” has been explained by early Imams in great depth.
Assalamu Alaikum Wa Rahmatullahi Wa Barakatuh
I bear witness that there is no god but Allah. He is One, without partner, and I bear witness that Muhammad is His servant and His messenger. After that: I seek refuge with Allah from the accursed Satan. In the name of Allah, the Most Gracious, the Most Merciful.
Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets. Allah is All-Knowing of everything.
This verse is found in Surah Al-Ahzab. In it, Allah declares the Holy Prophet Muhammad (peace be upon him) as the Seal of the Prophets—a title of the highest honour.
My speech today is specifically titled: “The meaning of Khatam-un-Nabiyyin according to early scholars.”
In Surah Al-Ahzab, Allah the Almighty bestowed upon the Holy Prophet (peace be upon him) the title of Khatam-un-Nabiyyin. Describing this exalted and unmatched bestowal, the Prophet Muhammad (peace be upon him) said:
“I have been given superiority over all Prophets in six ways.” Among them are:
I have been sent to all creation.
Prophethood has been sealed through me.
Note: The Prophet never said this sealing meant the end or cessation. It rather means that blessings, divine mercy, and bounties flow through this title—not stop. It is a title that manifests superiority, not limitation.
So, when we say Khatam-un-Nabiyyin, we should not follow the false and misguided translation that the Prophet “closed” or “ended” prophethood altogether. That is incorrect.
Multiple verses in the Qur’an and numerous sayings of the Prophet (peace be upon him), as well as the interpretations of early Imams, reject the notion that this title implies finality in numerical terms.
This title only describes his superiority, not temporal sequence or cessation. To deny this is to deny the truth.
The Prophet also told us:
“I was not given the title of Khatam-un-Nabiyyin today.”
Allah granted me this title when Hazrat Adam (peace be upon him) was still between water and clay.
That is: “I was Khatam-un-Nabiyyin when Adam had not yet been created.” Then how can we translate “Khatam-un-Nabiyyin” as the one who ended prophethood after himself? Why did Adam come? And why did thousands of prophets come after Adam?
As narrated, there were 124,000 prophets. If Prophet Muhammad was always the Khatam, why did so many prophets come later? Clearly, “Seal of the Prophets” does not mean last chronologically. It means one through whom prophethood attains perfection.
Even those who say “La Nabiyya Ba’di” (There is no prophet after me) acknowledge that someone like Jesus will return after the Prophet. So they contradict themselves.
What is their belief based on? They say no prophet can come after Prophet Muhammad (peace be upon him), yet they await a prophet whose return will come after his time?
Even Hazrat Aisha (RA) corrected a companion for saying “There will be no prophet after him,” explaining that this statement could mislead. She said, “Say ‘Khatam-un-Nabiyyin,’ the one who affirms prophets, who glorifies them, and who perfects prophethood.”
In Sahih Muslim, the Holy Prophet (peace be upon him) prophesied four times that Jesus would return as a Prophet of Allah. He also prophesied the coming of another prophet. So, “La Nabiyya Ba’di” must be understood in light of his own sayings.
This strengthens the meaning that the Prophet Muhammad (peace be upon him) was not prohibiting future prophets absolutely, but rather emphasizing his unmatched rank and universality.
Let’s not forget the event of Miraj (Ascension). The Prophet ascended the heavens and passed layer after layer, where a different prophet resided. But at the highest station—above all other prophets-we see Muhammad (peace be upon him), nearest to Allah, in the realm of Divine intimacy.
This scene in itself speaks louder than words: No one comes after him in status. This is true Khatam-un-Nabiyyin. This is true “La Nabiyya Ba’di.” No better explanation exists.
Hazrat Masih Ma’ud (peace be upon him) has said:
“Shān-e-Ahmad rā keh dānad juz Khudā-ye Kārīm.”
Who can know the glory of Muhammad except Allah Himself?
When you separate “meem” from “Ahmad,” what remains? “Ahad” – the One. This is the uniqueness of Prophet Muhammad—uniquely one with God in glory and closeness.
This explanation, given by the Ahmadiyya Community through Hazrat Masih Ma’ud (peace be upon him), is a special gift from God Almighty.
Supporting this interpretation, Imam Qutaybah, Imam Muhammad Tahir, and others said that anyone coming after the Prophet will do so under his Sharia, not bring a new law. Among almost two dozen early scholars—Imam Abdul Qadir Jilani, Ibn Arabi, Shah Waliullah, Ibn Khaldun, Mujaddid Alf Thani—we find the same stance.
Imam Raghib Isfahani, a famous linguist, compiled a powerful dictionary of Qur’anic words. He explains “Khatam/Khatm” has five meanings: Two real and three metaphorical. The real meanings involve an impression or seal of authenticity. Not closure.
For example: A seal confirms the authenticity of a document. “Khatam” confirms the prophets and their truth.
The metaphoric meanings too—like “certainty,” or “completion”—do not imply that nothing can follow. As in, we say “I finished the Qur’an” (Khatm al-Qur’an). Does that mean it’s over for good? No—we read it again. The Qur’an continues.
By extension, the Prophethood of Muhammad continues—not as an independent law, but through his Sharia and reflection. He sealed the rank, not the possibility of followers appearing with a reflection of his light.
That’s why he said:
“Ulama of my Ummah are like prophets of Bani Israel.”
The scholars of this Ummah would possess spiritual rank, some even attaining divine revelation (as prophesied). Prophets can come—but always subordinate to the Prophet of Islam, not over or outside his law.
Hazrat Imam Razi says:
“Since the Messenger was Khatam-ul-Anbiya, he was thus the most superior of all Prophets.”
Other scholars, like Imam Zarqani and Imam Shawkani, also said that “seal” implies adornment, confirmation, and perfection, not prohibition.
Maulana Muhammad Qasim Nanautawi (RA) wrote that if “Khatam” only means someone came “last,” then where is the praise in that? He says the word “Khatam” has a meaning of superiority, not just temporal succession.
He even wrote, “If someone interprets Khatam as simply the last without superiority, they are unaware, and their understanding is flawed.”
Another great Sufi, Abu Abdullah Tirmidhi, called this narrow interpretation the explanation of the ignorant.
The Prophet (peace be upon him) was not just chronologically last but sent “Kaffatan linnas”—to all mankind.
The seal he carries was not just placed on prophets, but must be placed also on his followers, on his Ummah, and through the second coming of the Messiah (peace be upon him), the world will submit to the Prophet Muhammad—his law, his example, and his legacy.
Every nation will come to drink from the spring of his spirituality, and today, that is exactly what’s happening.
As Hazrat Masih (peace be upon him) said:
“Our opponents do not understand even a fraction of the insight we have into Khatam-e-Nubuwwat.” That insight is now being shared globally.
These are the true meanings of Khatam-un-Nabiyyin, understood and explained by the Ahmadiyya Muslim Community.
Hazrat Masih (peace be upon him) says:
“Khatam shud bar nafs-e-pakash har kamal, lajaram shud khatm har payghambar.”
Every perfection was completed in the person of the Prophet Muhammad, and thereby, every other prophet’s excellence was sealed and confirmed.
May Allah the Almighty help us manifest the seal of the Prophet’s message upon ourselves, our children, and all around us.
Allahumma Salli ‘ala Muhammadin wa ‘ala Aali Muhammadin wa Barik wa Sallim, innaka Hamidun Majid.
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