Razi alleges that Khatim is a metaphor and that Daud Nasir is ignorant

Intro
On a recent livestream (see the clips on tik tok and twitter), Razi alleged that “Khatim” can be used as “Majazi” (metaphorical) only. He also said that Ahmadi’s accept all the Qira’at of the Quran in 2024, however, this is in contradiction to what Maulvi Farhan Iqbal (See pages 27-28) wrote in his book in 2014. Maulvi Farhan Iqbal clearly said that Hadhrat Uthman (ra) abrogated the order of Muhammad (Saw)(naozobillah) that it was OK to use different Qira’at. To be clear, Maulvi Farhan Iqbal alleged that all other Qira’at were abrogated and not valid to use after Uthman (ra) gave this strange order. However, MGA quoted rare Qira’at in BA-4 (1882-1884 era) from Ibn Abbas and quoted other Qira’at in other books in terms of 4:159 and his own revelations (See BA-5, pages 540-541) and about MGA’s own prophethood (See Correction of an Error, page 2).

Furthermore, just today, a Qadiani-Ahmadi named Azeem Butt confessed that Ahmadi’s don’t believe in the 9 out 10 Qira’at‘s (23:40 time stamp)(the clip is also on tik tok and twitter).

Lastly, Khatim also means “Seal”, not just LAST, see 42:24, 36:65. Is there a Cover-Up in an Invitation to Ahmadiyyat?

In June of 2025, Maulvi Razi discussed Khatim on the True Islam Uk Urdu stream vs. Bro Imtiaz.
Also in June of 2025, Dr. Shah interviewed a new former-Ahmadi (Omair Malik) and discussed the issue of Khatam vs. Khatim and Ahmadiyya editing.

In 1900-1902 (Tohfa Golarvia, RK Vol-17, page 186), MGA called Muhammad (Saw) as the “Khatim un Nabiyeen”. There is similar usage in “Tiryaq ul Qulub” (1899-1902)(See RK-15, p. 478).

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1902
Tohfa Golarvia, RK Vol-17, page 186

“””The Quran makes it wajib with qatai nas that in comparison to Essa AS who is the last mosaic khalifa, a last caliph will also be born in the ummah of khatim un nabiyeen, he will be khatim ul awliya of khilafat of Muhammadan series…. On him the series of Muhammadan khalifat will end””.
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1899-1902
Ruhani Khaza’in, vol. 15, p. 478, Tiryaqul-Qulub

MGA says Khatim-ul-Alaud (last of the family of Adam).

Transliteration
“”Zaroor ho, kay vo shaks, jispay bakamalo tamam dhoray haqeeqatay adamiyyat khutum ho, voh khatam ul aulad ho, yanee iskee maut kay baad koy kamul insaan kissee aurat kay payt say na nickle-ay, ab yad rayhay kay is bundahay, hazrat hadiyat kee paidaish jismani issee paishan goi kay mutabak hoi hay….”””

Translation
“”For surely, that person, upon whom the many real cycles of Adam have finished with, he is also the last of his offspring (khatam ul Aulad), in other words, after his death no competent human, could ever be born from a woman’s stomach. And remember, that this person, hazrat hadiyat’s birth will be spiritual….””

Scans

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1914
ROR of Dec-1914
See page 455

Khatim vs. Khatam is argued by an Ahmadi writer M. Ataur Rahman in 1914, “The Ahmadiyya Movement and Ahmad’s place among the Prophets” (Part-3) is published via the ROR of Dec-1914.

Scan

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1926
Dawat-al-Amir-Farsi–seems like the 1926 Persian edition

The 2nd Khalifa, wrote a book entitled, “Dawatul Ameer” in 1926

on page 59 it is stated:

“””In the translation of the verse the Arabic appellation Khatam al-Nabiyyin is retained because on it hangs the meaning of the verse. It is argued from this that, according to the Holy Quran, there can be no prophets now, even from among the followers of the Holy Prophet. But many seem to forget that in the divine text the word khatam is used by God with a fatha, that is, a stroke above t, not with a kasra, a stroke below t. Khatam means ‘seal’. Khatim would mean ‘the last person’ or ‘the last one’.”””

The second khalifa is making an argument out of the fact that khatam is used and not khatim. This means that the second khalif was either unaware of the different qiraat or he rejected all qiraats with a kasra on the t.

However, in the original Urdu text there is no mention of “…Khatim would mean ‘the last person’ or ‘the last one’.” You can find it here on page 50: https://www.alislam.org/library/browse/pdf/.urdu.pdf.Dawat-ul-Ameer/?l=Urdu#page/61/mode/1up

I found this video response https://www.youtube.com/watch?v=7Ioin27_OXk

clarifying the Jamaats position regarding the quranic verse 33:40.

From my understanding the person in the video is accepting the validity of the different Qiraats of the verse i.e. Khatam and Khatim. However, this is in direct contradiction to the position of the second khalifa.

Scans
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1935 edition of “Invitation to Ahmadiyya” aka “Dawat ul Ameer”
Dawatul Ameer دعوت الامیر : Mirza Basheer-ud-Din Mahmood Ahmad : Free Download, Borrow, and Streaming : Internet Archive
https://archive.org/details/davatulamir/page/n1/mode/1up

This is In Urdu – it is 2nd edition – printed in December 1935 by Book Depot Taaleef o Ashaat Qadian -Quantity printed 1500.

Dāʻvatulamīr
https://ahmadiyyafactcheckblog.com/wp-content/uploads/2024/07/Daʻvatulamir.pdf

Scans
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1947
Tafseer-e-Kabir Volume 10 page 381-382

https://www.alislam.org/quran/view/?page=382&region=T0&CR=

“This was the fatwā of Hazrat ‘Alīra that the qirā’āt of Khātim-an-Nabiyyīn with the kasra under the tā’ is subordinate to the qirā’āt with the fatah over the tā’. However, the scholars say that the qirā’ah of Khātaman-Nabiyyīn with the fatah on tā’ is subordinate to the qirā’ah with the kasra under the tā’. If khātam had meant that which the scholars say, then Hazrat ‘Alī ra should have been happy that ‘Abd-ur-Rahmān Aslamī is teaching his sons to recite with the kasra under the tā’. Instead, he gives instructions that his children should not be taught to recite with the kasra under the tā’. This proves that according to Hazrat Alīra, the phrase Khātam-an-Nabiyyīn with the fatah on tā’ was more secure. In general, the kasra under the tā’ is also permissible. However, since there was a danger that Hazrat Hassanra or Hazrat Hussainra may take it to understand that there is no prophet after the Holy Prophet Muhammadsa even if he is a student of his, he told the teacher to teach his children to recite with the fatah on tā’ and not with the kasra under the tā’. This also helps us understand that according to Hazrat ‘Alīra, Khātam-an-Nabiyyīn does not mean that which can [possibly] be understood with the kasra under the tā’, that is, “the one who ends the prophets.” Otherwise, he would not have stopped the teacher from teaching with the kasra under the tā'”.
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2014

In 2014, Maulvi Farhan Iqbal wrote “With Love to Muhammad the Khātam-un-Nabiyyīn”, which was a response to Farhan Yousafzai’s book. On pages 27-28, Maulvi Farhan Iqbal clearly said that Hadhrat Uthman (ra) abrogated the order of Muhammad (Saw)(naozobillah) that it was OK to use different Qira’at. To be clear, Maulvi Farhan Iqbal alleged that all other Qira’at were abrogated and not valid to use after Uthman (ra) gave this strange order. However, MGA quoted rare Qira’at in BA-4 (1882-1884 era) from Ibn Abbas and quoted other Qira’at in other books in terms of 4:159 and his own revelations (See BA-5, pages 540-541) and about MGA’s own prophethood. He also made a video in 2016 wherein he alleged that Khatim means that Muhammad (Saw) will attest to the prophets of the future (astagfarullah).
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2024

In 2024, Razi alleges that Khatim is a metaphor and that laymen Ahmadi’s are ignorant. On a recent livestream (see the clips on tik tok and twitter), Razi alleged that “Khatim” can be used as “Majazi” (metaphorical) only. He also said that Ahmadi’s accept all the Qira’at of the Quran in 2024, however, this is in contradiction to what Maulvi Farhan Iqbal (See pages 27-28) wrote in his book in 2014. Maulvi Farhan Iqbal clearly said that Hadhrat Uthman (ra) abrogated the order of Muhammad (Saw)(naozobillah) that it was OK to use different Qira’at. To be clear, Maulvi Farhan Iqbal alleged that all other Qira’at were abrogated and not valid to use after Uthman (ra) gave this strange order. However, MGA quoted rare Qira’at in BA-4 (1882-1884 era) from Ibn Abbas and quoted other Qira’at in other books in terms of 4:159 and his own revelations (See BA-5, pages 540-541) and about MGA’s own prophethood (See Correction of an Error, page 2). Also in 2024, a Qadiani-Ahmadi named Azeem Butt confessed that Ahmadi’s don’t believe in the 9 out 10 Qira’at‘s (23:40 time stamp)(the clip is also on tik tok and twitter). In a recent video on Ask Islam (2024), Qadiani-Ahmadi Maulvi Abdul Sami alleged that Khatam and Khatim have the same meaning.
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2025

The Data
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1——YU-KHTIM, یَخۡتِمۡ

In 42:24, Allah uses the word Khatim as he speaks to Muhammad (saw) and tells him that Allah could seal his (Muhammad’s (saw)) heart to protect it from the disbelievers. The 5-volume commentary by Malik Ghulam Fareed acknowledges that Allah used the word Khatim to describe the sealing of the heart of Muhammad (saw) to protect it and make it devoid of all mercy. This was a protective and unbreakable seal that was designed to protect the heart of Muhammad (saw). Khatim does not mean last in this case.
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2——–KHA-TA-MA, خَتَمَ

In Chapter 45:23, Allah uses the word Khatam to describe the sealing up of the hearts/ears/eyes of the disbelievers. Allah says: “who will guide them after Allah has condemned them?”
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3 and 4———–MUKH-TOOM and KHI-TA-MO-HU, مَّخۡتُوۡمٍ and خِتٰمُہٗ

For the 3rd and 4th instance refer to 83:25 and 26, in these successive verses Allah discusses the sealing of a drink that will be served in the hereafter. Allah promises to Muslims that the chosen ones will be seated on couches in a state of bliss and will be served the best drink which will be sealed to protect its taste, and it will be sealed with musk to protect its pureness. The words here are pronounced MUKHTOOM (25) and KHI-TA-MU (26). Even though these words are pronounced differently they still carry the same meanings as khatim or khatam.
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5—————–NUKH-TI-MU, نَخۡتِمُ

Next is 36:65, wherein Allah again speaks of the Khatim that will be set on the mouths of the Kafirs on the day of judgement as they stand trial in the court of allah. This khatim will stop the disbelievers from speaking. Khatim cannot mean LAST in this case.
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6————————–KHA-TA-MA, خَتَمَ

The 6th instance is in 6:46, this is where Allah speaks to the Kafirs yet again and warns them that he could take away their vision and hearing and Khatam their heart, then Allah says, “who could bring it back to you?”
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7————————————-KHA-TA-MA, خَتَمَ

The 7th instance is occurs after hijra, this is 2:7, where Allah again admonishes the Kafirs and says that their hearts have a khatam on them. Allah says “khatamallahu their hearts”.
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8————————————————–KHA-TA-MA, خَاتَمَ

The final instance of the use of the word KTM in the Quran is the famous 33:40. We have to use the same definition that was established in the previous 7 instances. Allah tells Muslims that Muhammad (saw) does not have any sons, but he is the KHATAM of the prophets. He is the sealer of the prophets.
_____________________________________________________________________________________________The words seal/sealed/sealing occur in the Quran an additional 11 times

But, the letters KHA-TA-MEEM weren’t used exclusively by ALLAH when describing the sealing off of something. There is another Arabic word that translates into the english word seal/sealed/sealing. That word also has variations. It uses the root of TA-BA or T-B, with 2 variations. YUT-BA and NUT-BA are the variations. The English equivalent would be Y-T-B or N-T-B.

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Links and Related Essay’s

Khatam vs. Khatim in the Quran-a research study – ahmadiyyafactcheckblog