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Mirza Ghulam Ahmad wrote vulgarities in Arabic also, new research from Arab Ex-Ahmadi’s

As we all know, after MGA claimed to be the Messiah in later 1890, he began a tirade of vulgar remarks towards those who rejected him.  He even wrote out 1000 “lanaats” in 1894 as he was raging out of control.  Nur ul Haq was an Arabic only book, however, there seems to have also been an urdu translation given with the original book.  Our Arabic ex-Ahmadi friends like Hani Tahir and Ikrima Najami have been going through MGA’s arabic books and giving us some quotes which have never been given to the world ever before.  These quotes are vulgar, you have been warned.  Some other publications are also quoted.   Additional quotes from Nurul-Haq can be found here.  In 1892-1893, he used the term “Zurrayatul Baghaya” (children of prostitues) as he described in Arabic those who had rejected his claims of Messiah-ship.  It should be remembered that there were barely 300 Ahmadi’s in those days.  MGA then used the phrase “ibn-Bagha” as he referred to Maulvi Sa’dullah (in Anjam-e-Athim, 1897, (arabic only book), in his poetry.  However, after Sa’dullah died in 1907, Muhammad Ali advised MGA to not reproduce that exact quote.

Some quotes from Nur ul Haq

“Like a man who eats feces (poo/shit) for a long time, and thinks of it as nice and

good food, … do you eat shit, you who is the shit of the malicious people? … he said

i would not eat shit”

(MGA’s arabic book nur alhaq page 115)

“كمثل رجلٍ كان يأكل البُرازَ مِن مدة مديدة، ويحسبه من أغذيةٍ لطيفةٍ جديدةٍ، … أتأكل البراز يا بُرازَ الخبيثين؟

…. قال إني ما آكل البراز”. (نور الحق، ص 115)

MGA says _____________________________________________________________________________________________

“if you remove the poo/shit from the toilet but some of its particles remained, would you eat there? As well, if the remains of filth stay in the heart, the angels of mercy

would not enter it. (AL-HAKAM NO. 39, page 8, NO. 31/10/1902)

“إذا أزيل البراز من المرحاض وبقيت فيه بعض أجزائه، هل يستسيغ أحد أن يأكل الطعام هنالك؟ كذلك إذا

بقيت في القلب شوائب القذارة لما دخله ملائكة الرحمة”. (الحكم، مجلد6، رقم39، صفحة 8، عدد: 31/10/1902م)

MGA says

“who their eyes commit adultery, and their hearts are more unclean than feces/poo/shit, and those who never mention death, by god, I am innocent of them … they are like a mouse that grow up in darkness”. (MGA’s arabic book تذكرة الشهادتين page 119)

“الذين عيونهم تزني، وقلوبهم أكثر نجاسة من البراز، والذين لا يذكرون الموت أبداً، فإنني وربي بريء منهم. …إنما هم كالفأر الذي يتربى في الظلام”. (تذكرة الشهادتين، ص 119)


MGA says

“There is no doubt that Allah has blackened their faces with humiliation, this is what is called good ripe fruit for MUBAHALA, and this is the divine support, but holding on

to lying is like eating shit and manure”. (عاقبة آتهم، ص 243)

“لا شك أن الله تعالى قد سوّد وجوههم بذلة. فهذا ما يسمى ثمارا ناضجة طيبة للمباهلة. وهذا هو التأييد الإلهي، أما التمسك بالكذب تكلّفا فهو أكْل البراز والروث”. (عاقبة آتهم، ص 243)

MGA says

“And fall like flies on the pus, mucus and the shit of people, and leave roses ……”. (حمامة البشرى، ص 158)

“ويسقطون كالذباب على قَيح ومُخاط وبُراز الناس، ويتركون وَرداً وريحانا ومسكا وعنبرا وأنهارَ ماءٍ مَعين”.

حمامة البشرى، ص 158)

MGA says

“His body is now of a special kind so that he no longer needs food, nor to dress, nor to urine, and nor to shit/defecation.” (إزالة الأوهام، ص 356)

“وإن جسمه الآن من نوع خاص بحيث لم يعد بحاجة إلى الطعام ولا إلى اللباس ولا إلى البول والتبرُّز”. (إزالة الأوهام، ص 356)

MGA says

“Elahi Bakhsh filled his book the rod of Moses with false accusations, obscenities, and with uncleanness which is contrary to reality, it’s like a channel of water filled with mud, or a toilet filled with shit”. (إعلان في 15/12/1900،الإعلانات، ج2)

لقد ملأ المنشي إلهي بخش كتابه عصا موسى بالتهم الباطلة والبهتانات وبنجاسة ما يخالف الواقع كما تمتلئ قناة ماء آسن بالوحل أو كما يمتلئ المرحاض بالبراز (إعلان في 15/12/1900، الإعلانات، ج2)

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Arabic dictionaries on “Khatam-un-Nabiyeen” as used in 33:40

Dear readers, Ahmadi’s are engaged in “competitive-speech” and thus aren’t willing to listen to anything we ever say to them, they don’t even feel that they should have to go back and consider the sources when speaking.  They are playing politics in this world of “freedom of speech”.  They are similar to how Republicans deny climate change, and used to deny how cigarettes cause cancer.  In terms of mutawafeeka, they made grammatical arguments and etc, however, when it comes to Khatim/Khatim, they forget about that entire line of argumentation and it collapses when using the same method for other quranic-arabic type of words.  In the below, we have screen-shotted “Lisan-al-Arab” (published in 1873) and “Taj al-Arus of Al-Zabadi” (published under the Ottoman Empire, in the late 1700’s), these are both considered the top-2 arabic grammar dictionaries.   Furthermore, the Lahori-Ahmadi’s, and specifically Muhammad Ali made these exact same arguments vs. the Qadianis back in the 1915-1925 era (see page 16-17).

The scans


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Maulvi Sher Ali told the world that Mirza Ghulam Ahmad would send his Arabic writings to Noorudin and Ahsan Amrohi for editing

MGA hired many people to help him.  Noorudin was the most famous, as was Maulvi Syed Muhammad Ahsan Amrohi.

Summary, Seertul Mahdi Quotation number 104 Book By By Mirza basheer M.A .
Molvi sher Ali sahb says that Mirza Qadyani calls his arabic writings sort of revelation but Mirza use to get his Arabic revelation checked and corrected from First khalifa ( Hakeem Nooruddin) and Molvi Mohammad Ahsan and get them rectified. After Rectification they use to return it back.

Seertul Mahdi Quotation number 104 Book By By Mirza basheer M.A .


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Arabic is not the mother of all languages–contrary to MGA and his team’s assertions

Along with homeopathy, a much lesser-known but just as embarrassing, pseudo-scientific (pseudo-scientific being a polite way of saying ‘complete and utter bullshit’) aspect of Ahmadi theology is the claim by Mirza Ghulam Ahmad that Arabic is the mother of all languages. He made this claim in his book Minan-ur-Rahman, and you can find a summaryof these claims on the jamaat’s official website.  Hani Tahir has exposed this entire issue herein:

The claims are:

  • all languages come from Arabic
  • Arabic essentially contains the building blocks of human language, and is unique well-designed to do so
  • Arabic has unique characteristics that other languages don’t, and other languages are languages insofar as they resemble Arabic

I’m not going to bother addressing this claim because it’s so ridiculous and so at odds with modern scholarship, if not contemporary scholarship, that it doesn’t actually need refutation. I’ll just summarize it by saying that the jamaat has spent a lot of time and effort in connecting different languages to Arabic, which is to say that it spent a lot of time finding false cognates (words that sound the same in two languages, but actually have no connection) in multiple languages and otherwise jamming a lot of pieces of a puzzle together to make them fit, though the image that results isn’t really an image at all.

I would like to focus on the role this played in me leaving Ahmadiyyat, the way the jamaat deals with this claim and the way it exposes Ahmadiyyat as a fundamentally nineteenth-century ideology operating in the twenty-first century on the basis of inertia.

My professional and academic background leads me to have proficiency in a couple of foreign languages not spoken commonly in the Muslim world and not commonly spoken by Ahmadis. Based on this, I’ve had an interest in languages for a long time, and I was in my early 20s when I first heard of this claim from someone in my AMSA as another AMSA had organized an event on this topic (or was about to).

The idea genuinely seemed intriguing, though I was very skeptical, and this was around the time that I thought that the jamaat had brilliant ideas and general intellectual purchase around its often outlandish claims. I got into a debate with a few people and read a few discussions of this online and in print from jamaat sources, and the result was, as was the case with the jamaat’s opposition to gay marriage, that it was unsubstantiated and nowhere near as intellectual as I had hoped. In fact, the process smacked of pseudoscience, not unlike defenses of homeopathy or the convoluted way in which Mirza Ghulam Ahmad is both a prophet but not really a prophet, or seal of the prophets actually is a prophecy about elite military units. This isn’t something that people discuss often, but it stuck in my mind because, like homeopathy, it was one of those things where the jamaat is clearly, falsifiably wrong about a real-world matter.

The jamaat likes promoting this claim because it gets attention, which I think they like, along with claims about Jesus being in India (technically possible, but why not Jesus in upstate New York?). If you get into it, depending on the person you talk to, you’ll find that they just double down on their claims and tell you that the problem is with you, not Mirza Ghulam Ahmad, or they’ll define their way out of the problem, claiming that the Arabic that was the mother of all languages isn’t at all like the Arabic that’s spoken now. This, of course, is like saying that the sky is blue at night and then defining blue to be the colour of sadness, and then saying that what could be sadder than black, since it’s what we wear at funerals, so the sky is in fact blue at night.

If you read the original book, and I don’t recommend it because it’s so poorly written and formatted, you’ll find that the idea was not just to answer the question about a proto-human language, but to set out and prove the superiority of Islam by proving the superiority of the language in which its holy book is written. This type of adversarial world view is endemic to Ahmadiyya as an exercise in repairing egos wounded by the spread of aggressive, racialist ideologies and colonialism in the nineteenth century. Ahmadiyyat has a lot in common with messianic religious movements that emerged around this time, of which the Mormons, Adventists, Bahai and Jehovahs Witnesses are the most similar for time, beliefs, size and organization, as well as number of quirky beliefs.

The adversarial view, where each country and people have a religion, and each of them are out to compete for numbers, betrays itself in the way Ahmadis organize large events and also interfaith events. This may be changing in the last decade, but Ahmadi jalsas are essentially a continuation of the large conferences new religious movements would hold in India and elsewhere, when people genuinely enjoyed debating religion and would spend hours listening to someone pontificate.

You see it in interfaith events that are explicitly designed to prove the superiority of Islam, like an intersports seminar organized around “Should all sports be played with black and white spherical objects?” or a nutrition seminar on the topic of “why is kale the best superfood?”. At these events, each team has the right to present and, because Ahmadis want to read from the Quran and sing a nazam, every other team also has to do the equivalent, regardless of whether or not they do this at their events.

The idea of deciding what exactly it is that you’re going to prove in the face of overwhelming evidence to the contrary is both sad and dangerous. Ahmadis can fudge, in the presence of outsiders and aggressive questioning, but never internally to mainstream members, on where they stand with homeopathy, but it’s hard to fudge with something so ridiculous and so easily falsifiable as the idea of every language somehow coming from Arabic. This is something that I couldn’t get out of my mind and if you’re a thoughtful Ahmadi, you need to ask yourself why you so revere someone who was so arrogant about his divinity and yet so wrong.

Mirza Ghulam Ahmad terrible Arabic pronunciation and Syed Abdul Latif

As we all know, MGA’s arabic was terrible His arabic was sooo bad that he never led any Salaat in his whole life.  The Ahmadi’s that surrounded him lied about this forever, and are sooooo stubborn, they would rather die then admit to the obvious.  MGA also stuttered terribly, this combined with his terrible pronunciation of Arabic meant that Maulvi Abdul Karim Sialkoti, Noorudin, and Ahsan Amrohi led the salaat at Qadian.  Nonetheless, we have found a new reference which also confirms this data.  It is from Bashir Ahmad Rafiq’s book, “The Afghan Martyrs” (1995), see pages 49-50.  An account by Hadhrat Hakeem Deen Mohammad, in this account, an Arab comes to Qadian, in 1902, while the first martyr of Ahmadiyya (Syed Abdul Latif) is also there and he is amazed that MGA can barely recite arabic properly.  MGA then says that Allah has gifted him with the writing of Arabic, not the reading of it.  However, Syed Abdul Latif was about to physically assault this arab.  So much for being peaceful in Ahmadiyya.

The quote
“””After Maghrib I saw the young man in Masjid Mubarak and I pointed the Promised Messiah (PBUH) out to him. After salutation and shaking hands he sat opposite the Promised Messiah (PBUH). At that time Hadhrat Sahibzada Abdul Latif was already seated immediately opposite the Promised Messiah (PBUH). After introducing himself, in a somewhat brusque manner the young Arab addressed the Promised Messiah (PB UH), and said, “You claim that you are eloquent in Arabic but you are I unable to pronounce the letters ‘ain’ and ‘qaaf like the Arabs .And you falter in your speech. These impediments detract from your eloquence. Witnessing the gross arrogance and the harsh manner of his address Sahibzada Abdul Lateef lost his cool and in this disposition was about to strike the Arab with his fist when the Promised Messiah (PBUH) caught hold of his hand, put it on his thigh, and put his own hand over it. Then the Promised Messiah (PBUH) said to the Arab, My claim concerning eloquence in the Arabic language relates to written Arabic and I do not claim that I can speak like those whose mother tongue is Arabic. I would therefore suggest that you look through some of my Arabic books which you will find in the guest house. Only then will you be able to assess my proficiency in Arabic. Then he said, “Many earlier sages had foretold that Imam Mahdi would stammer somewhat. Therefore a trace of stammering in my speech is proof of my truth. It Then the Arab guest said, “The companions who sit with you and are influenced by you do not seem to comprehend the measure of respect due to a guest. Had you not caught hold of his clenched fist this gentleman would surely have hit me.” In reply the Promised Messiah (PBUH) said, “Like you this gentleman is also a recent arrival and he belongs to a region i.e. Afghanistan, where the inhabitants are known for getting excited rather quickly. Surely his sentiments sprang directly from his love for me.” At that point of time Hadhrat Moulvi Noor-ud-Deen who was sitting at a distance said, ” Hadhrat Abu Bakar (MAPH) once slapped someone who was rude and irreverent in the presence of the Holy Prophet (PBUH).” With a smile on his lips the Promised Messiah (PBUH) said that here was a discernible resemblance. ” 

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The non-Pakistani-Ahmadi-clerics were barely taught any Arabic by Ahmadiyya INC

We have written about this before.  Most Ahmadi clerics don’t understand Islam properly, they are brainwashed by an unaccredited institution, i.e. Jamia-Ahmadia.  Jamia Ahmadia passes whomever they wish, and they fail whomever they wish.  In a recent case, they gave full “imam” status to Ibrahim Noonan, who was a convert to Ahmadiyya about 20 years ago through a woman whom he eventually married and later divorced.  He hasn’t properly understood Islam and has terrible manners, he is basically a security guard who couldn’t find a job and turned to Ahmadiyya for employment.  Mirza Tahir Ahmad hired him immediately, since, Ahmadiyya INC needed an Irish Imam, since Bashir Ahmad Orchard had died in the 1980’s.  Ahmadiyya INC always looks to find a local in any country and promote him to Imam, this gives Ahmadiyya INC a local with whom they can better negotiate with local politicians.

The quote
“””Many of the foreign students did not finish the entire curriculum, but they were dispatched as foreign missionaries to their respective homelands. The Second Khalifah ra acknowledged
this in my case and stated that, at my age, I would require more than 8 years to master the Arabic language, let alone the 8 years to complete the standard Jami‘ah missionary program.

The process at that time was that once a student was ready for their missionary work, they were determined to be either domestic or foreign missionaries. Domestic missionaries reported to the Sadr Anjuman and foreign missionaries reported to the Wakil-e-Tabshir of the Tehrik-e-Jadid Office. I was the latter and my salary of 50 rupees per month was paid out of the Tehrik-e-Jadid Office.  In fact, none of the foreign missionaries during my enrollment in Jami‘ah completed the full Jami‘ah program, including Kunze, who was a German already enrolled, but left at the same time I did.

There are several examples of outstanding missionaries who similarly did not complete the formal Jami‘ah course such as Bashir Orchard of Glasgow.””””

See, Perseverance, See page 159.

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Mirza Ghulam Ahmad spoke terrible Arabic

We have proved that MGA barely knew Arabic, and when did utter a few words, he had a terrible punjabee accent that he couldn’t rectify whilst reciting arabic.  In this specific entry, it is proven that MGA couldn’t pronounce arabic properly, see these essays also:

Mujahid ibn Jabr (Arabic: مُجَاهِدْ بِنْ جَبْر‎‎) (645-722 CE) Tafsir on 4:157 to 4:159

This is the second part of my series on the “substitution-theory”, which comes directly from Todd Lawson’s book on the topic.  Feel free to read the first entry here:

Who is Mujahid B. Jabr Al-Makki ??

He was of the major commentators of Qur’an among the Tâbi’în and of the highest rank in reliability among hadith narrators (thiqa). It is related by Ibn Sa’d in the Tabaqat (6:9) and elsewhere that he went over the explanation of the Holy Qur’an together with Ibn ‘Abbas thirty times. Al-A’mash said: “Mujahid was like someone who carried a treasure: whenever he spoke, pearls came out of his mouth.”
After praising him in similar terms al-Dhahabi said: “Mujahid has certain strange sayings pertaining to knowledge and commentary of Qur’an which are rejeted and condemned. A report has reached us whereby he went to Babel and asked its governor to show him [the angels] Harut and Marut. Mujahid said: ‘The governor sent a Jew to go with me until we arrived at a grotto under the earth and he showed them to me. They were suspended upside down. I said: “I believe in the One Who created the two of you.” At that time they shuddered, and both I and the Jew fainted. We came to after a while, and the Jew said to me: You nearly caused our death!” Al-Dhahabi also quotes al-A’mash’s judgment of Mujahid’s Tafsir whereby Mujahid was among those who narrate from the books of Ahl al-Kitab. Al-Dhahabi then proceeds to mention Mujahid’s commentary on the verse of the Exalted Station as one of the most objectionable statements he made: “The saying of Allah: {It may be that your Lord will raise you to an Exalted Station} (17:79) means: He will seat the Prophet with Him on His Throne (yujlisuhu ma’ahu ‘alâ ‘arshihi).”

Among Mujahid’s famous sayings: “There is no creature of Allah Most High except you can take or leave what they said except the Prophet Allah bless and greet him.” Narrated from Mujahid and also from al-Hakam ibn ‘Utayba by Ibn Hazm in al-Ihkam fi Usul al-Ahkam (6:291, 6:293) and Ibn ‘Abd al-Barr in al-Jami’ fi Bayan al-‘Ilm (2:925-926 #1761-1765).

Of Abu Ayyub al-Ansari, Mujahid relates: “People would uncover the space above his grave and it would rain.”

Sources: Abu Nu’aym, Hilya al-Awliya’ (3:280); al-Dhahabi, Mizan (3:439 #7072) and Siyar (5:379-381 #542); Ibn al-Jawzi, Sifa al-Safwa (1:243).

Mujahid B. Jabr Al-Makki on 4:157–158
As translated and quoted by Lawson, see page 48-49.

157—-“”but so it was made to appear to them they crucified a man other then Jesus while they reckoned that he was Jesus because this other man ‘was made to look like {Jesus} to them’ (shubbiha lahum).””””

158—-“They crucified a man whom they saw as {shabbaha} Jesus, and God raised Jesus to himself, living”

Al-Tabari quoted Al-Makki heavily in his Tafsir
The authenticity of this Tafsir by Al-Makki is quickly ascertained by noticing the frequency of the quotations in Al-Tabari’s works.  Further, Al-Makki was Meccan and came from that school of thought, and they consider Ibn Abbas to be their master in Tafsir.

The usage of “Khaatam خاتم” in Arabic literature – a deep analysis

This essay was posted here:

Ahmadis (Qadianis), in desperate attempt to reinterpret the Quran verse 33:40, have invented their own definition of the Arabic word Khaatam in order to prove that Khaatam-when referring to a group of people-does not mean the last of them, rather they say, it means the “Best, chief, or most perfect”. Any professor or expert in the Arabic language will agree that the Ahmadis are intellectually and academically dishonest in this regard.

This paper will explore the usage of the Arabic word khaatam and refute the Ahmadiyya/Qadiani invention of the meaning, it will be divided as follows:

PART 1: A deeper look into the examples provided by Ahmadis and translations from third-party sources

PART 2: Examples from the founder of Ahmadiyya and his contrasting belief to Ahmadis

PART 3: A look into 10 classical and modern Arabic lexicons/dictionaries and other works


PART 4: Usage in the Quran/Koran

PART 5: Usage in the Hadith/Hadeeth

PART 1: Examples provided by Ahmadiyya –a deeper look

This minority movement gives many examples, but the full contexts are never provided, and since majority of Ahmadis do not know Arabic, they cannot double check, but the contexts speak for themselves.

Note: The reason Ahmadis say that it should mean “best, or chief etc.” say so because of a misunderstanding of the language, they say “Well more poets/saint/imam came after so and so, therefore he wasn’t the last and it must mean best!!!”, this is absolutely absurd, this is logical fallacy of a mix of Hasty Generalization and Argument from the Negative.
Note: Those authors were not divinely inspired, they just said so in praise of the poet or Muhadith or Wali, that so and so is the last in this field, or he ended this topic, or he was so good no one else is needed after him etc” of course they knew more will come, that wasn’t the point though, it was for praise, and neither did they know the future or claimed to.

a)      Ali (May Allah be please with him) named khaatam al-awsiya خاتم الأوصياء :

Ali (r.a) himself says right after what it means which Ahmadis will never quote:

عن النبيّ صلّى اللَّه عليه و آله قال انا خاتم الأنبياء و انت يا عليّ خاتم الأوصياء و قال امير المؤمنين عليه السـلام ختم محمد صلّى اللَّه عليه و آله فلا نبيّ و انّي ختمت فلا وصيّ و انّيكلّفت ما لم يكلّفوا وَكانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيماً فيعلم من يليق ان يختم به النبوّة وكيف ينبغي شأنه

“The Prophet upon whom be blessings and upon his family, said “I am the seal of the Prophets, and you Ali are the seal of the awsiya”. And the leader of the believers (Ali) said: Muhammad blessings of Allah be upon him and his family has sealed so no more prophet, and I have sealed so no more wasiya, and I have entrusted like nobody has been entrusted, and Allah knows everything, Allah knows who should seal the prophethood and how befitting is his domain” 

-[Tafsir as-Saafi under 33:40]

b)      Al-Abbas (May Allah be please with him) named khaatam al-Muhajireen خاتم المهاجرين

Books of  Seerah, biography and history like أسد الغابة  and سير أعلام النبلاء  and many others mention how Al-Abbas was indeed the last of the Migrants in the context of the Migration:

“Al Abbas bin Abdul Muttalib sought permission from the Prophet (Peace be upon him) in the Hijra, so the Prophet said to him: “Oh uncle! Stay in your place, Allah has sealed the Hijra by you as He has sealed the Prophethood by me!” Then he (Al-Abbas) migrated with the Prophet (Peace be upon him) and witnessed the conquest of Makkah, and ended the Hijra, and witnessed Hunayn…”

Furthermore, Huston and Cyril mention in The New Encyclopedia of Islam pg.11:

Therefore, it is clear that khaatam al-Muhajireen means “Last of the Migrants” and not “Best, chief”.

c)      Abu Tammam Habib at-Tai named khaatam as-Shuaraa خاتم الشعراء
Here we provide an oriental, unbiased, third-party translation, as well as the context (just the context itself proves it means last i.e. poetry was dead at the death of the last poet):

Page 18 wifayatul a’yaan
Page 353 vol 1 (English-Mac De Slane by Oriental Translation Fund of Great Britain)
  1. d) The Mahdi named khaatam al-Aaimmah خاتم الأئمة


This is an example where the Mahdi is referred to as khaatam al a’imma, in many other books he is referred to as khaatam al awliya. Both these titles given to the Mahdi who will come in the latter days mean the last of the Imams, and last of the saints. In fact if you see their contexts it can only mean last, as the authors clearly state and believe that the Mahdi will be the last imam to come in the end of times and final saint, here is just one example:



  1. e) Diwaan al Jaami (Nurudeen Abdurrahman) is known as khaatam as-shuaraa خاتم الشعراء of Persia in multiple Arabic literature:



Three different sources in the English language define this title as “Last” and not “Best”:

(Catalogue of the Arabic and Persian Manuscripts pg.88-Kamal ud Deen M.A)
(Medieval Islamic Civilization: An Encyclopedia pg.622 – Josef W. Meri)
(The Cambridge History of Islam pg.630 – P. M. Holt, Peter Malcolm Holt, Ann K.)
  1. f) Khaatam at-Tasbeeh خاتم التسبيح – A misconception

    Khaatam at-tasbeeh doesn’t mean the best tasbeeh as many Ahmadis promote. It means Ring Tasbeeh, meaning you put it on like a ring. The ones without the ring are usually called idaad at-tasbeeh, just a regular counter you click for each zikr, and the original ones are called tasbeeh (old style ones everyone has). See the websites where they are sold and they put it under the ring section and describe its use etc. And when you see the picture of the product, it fits on like a ring. No sane Arab would ever think it to mean “The Best Tasbeeh”.


g)      A side note:

The authors do not specify which  خاتم they use (in Arabic, it can be khaatam or khaatim, but when referring to a group of people, both ways mean the last of the group), while other words that might cause confusion they specify the vowel signs, because they know that kasra or fatha for خاتم when referring to a group of people mean the last of them. Here is an example of some words having vowel signs (tashkeel) but majority do not, most Arabic literature do not have the vowel signs unless they must indicate what they mean so the reader doesn’t get confused:

Notice ghimda has the vowel signs, this is to tell the reader that the author means the noun version and not the verb “ghamada“. For خاتم they don’t need to add the vowel signs since both ways mean the same in that context.

PART 2: Examples from the founder of Ahmadiyya and his contrasting belief to Ahmadis

Ex-Ahmadi, Imam Hani Tahir, proves that Mirza Ghulam Ahmad (founder of Ahmadiyya) uses Khaatam to mean last in Arabic, and that his son Mirza Bashir had changed this later on:

Here are some examples from Mirza Ghulam Ahmad’s Arabic writings and from Ahmadiyya Arabic literature:

“We believe that that Prophet PBUH is last of the Prophets, and that the Quran is the last of the divine books” (Arbaeen p.113)
“And he is the last of the Prophets, and I am the last of the Saints, there is no saint after me…”(Tadhkira p.367)
“And Muhammad PBUH is His Prophet and he is the last of the Prophets and the best of them, now there is no Prophet after him…” (Safina Nooh pg.23)

Note: One might say well Mirza put an exception after etc.. but that isn’t the point, the point here is that khaatam is to be translated as seal in the sense of last, not “best, chief, authority” otherwise it would make no sense, we know that Mirza claimed buroozi etc..but the point is that this is Arabic literature and we are finding instances where khaatam is used to mean last.) There is much more from Mirza’s writings, these should suffice.


a) “I was Khatam al-Walid (Seal of the Children) for my Father. No child was born after me.” 
-[Braheen-e-Ahmadiyya,Volume 5, Page 113 Roohani Khazain, Volume 21 Page 113]


b) “...My parents did not have any boy or a girl after my birth. I was khatam-ul-awlaad for my parents.”
-[Ruhani Khazain, Vol.15, P.479]


c) “There are many names of Promised Messiah in books of Allah, including those names one of his name is Khatam ul khulfa, meaning that Khalifa who will come at last.” (Chashma marfaat, Ruhani khazain vol 23 page 333)  (whether this means a different meaning of khalifa as Quran mentions, or the Lahores were right in that Mirza didn’t want a khilafa after him, but either case what we are focusing here is the word khataam and how it was used)


Note: We have also not seen Mirza say that Khaatam means “best”. Mirza uses khaatam to mean last in Arabic and in Urdu, see Mirza’s explanation on verse 33:40:

Furthermore, Mirza Tahir Ahmad tries to fool Ahmadis about the other version “khaatim” trying to suggest that it does not mean “last”. However, Mirza Bashir admits it means last: “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’.”


PART 3: A look into 10 classical and modern Arabic lexicons/dictionaries

No classical and modern Arabic dictionary and lexicon support the Ahmadiyya invention, except an extremely bias dictionary written by an Ahmadi leader, Malik Ghulam Farid. For more detail, and a glimpse into 10 lexicons, please see this:


Since many Ahmadis do not accept the lexicons simply because it goes against their religion, we provide an 1100 year old Arabic work which mentions how khaatam when referred to a people, mean the last of them:

“And ‘ختمت الکتاب وطبعته‘ means its piece is in the last phase of work. From it ‘الاعمال بخواتیمہا‘ means their (work) is in last (phase) of it by which the work will be discontinued. And so and so is ‘خاتم القوم وخاتمتہم‘means he is last one of them.(Adab al-Kuttab vol. 1 pg. 140)


PART 4: Usage in the Quran/Koran



 مَّا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن رِّجَالِكُمْ وَلَٰكِن رَّسُولَ الله وَخَاتَمَ النَّبِيِّينَ ۗ وَكَانَ الله بِكُلِّ شَيْءٍ عَلِيمًا

“Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and seal (i.e. last) of the prophets. And ever is Allah, of all things, Knowing.” (Holy Quran 33:40)

An interesting observation:

The beauty of the Quran is that every word is in its place for a reason, many interesting patterns have been discovered by scholars like Nouman Ali Khan and continue to be discovered. Why does Allah name Prophet Muhammad the seal of the prophets in the same verse where it mentions that he is not the father of any man? Zamakhshari (a scholar of Arabic who has been praised even my Mirza) says regarding this:


خاتَمَ النَّبِيِّينَ يعنى أنه لو كان له ولد بالغ مبلغ الرجال لكان نبيا ولم يكن هو خاتم الأنبياء، كما يروى أنه قال في إبراهيم حين توفى. لو عاش لكان نبيا

“Seal of the Prophets, meaning: if he had had a son that reached the age of manhood, that son would have been a prophet, and he (Muhammad PBUH) would not be the seal of the prophets. As it has been narrated that the Prophet PBUH said about Ibrahim when he died: If he had lived he would have been a prophet.”(al-Kashaf, under 33:40)

In total, the Quran mentions the word khatam and its related forms 7 other times. Please check each one, and not a single one of them can mean “best”, rather they all mean seal, otherwise it would make no sense: 2:7, 6:46, 36:65, 42:24, 45:23, 83:25, and 83:26. The seal means closure, as verse 2:6 mentions (that a group of the polytheists will never believe no matter what).

  1. b) We cannot ignore the other qiraat of that word in the Quran, which 9 out of 10 uses khaatim, it’s just that Indian, Pakistani, Afghan, and some Arab countries use the Asim qirat and that most Qurans are printed in these countries and spread out so we are used to the khaatam But in many African, Arab, and other countries they have the khaatimrecitation. Allah protected this word so He revealed to Prophet two qiraats for this word, to show that it indeed does mean last. Prophet PBUH said and recited the different qiraats as well, and whenever a haafiz is done memorizing, he gets his ijaaza, an authentic chain which must go back to Prophet himself. Ahmadis don’t deny this, Malik Farid uses various qiraats in his commentary many times. But saying Allah used khaatam and not Khaatim simply because it goes against Ahmadiyya doctrine is biased and not fair, most qiraats going back to Prophet use Khaatim.

PART 5: Usage in the Hadith/Hadeeth


  1. a) Prophet Muhammad himself defines what khaatam an-Nabiyeen means:

لاَ تَقُومُ السَّاعَةُ حَتَّى تَلْحَقَ قَبَائِلُ مِنْ أُمَّتِي بِالْمُشْرِكِينَ وَحَتَّى يَعْبُدُوا الأَوْثَانَ وَإِنَّهُ سَيَكُونُ فِي أُمَّتِي ثَلاَثُونَ كَذَّابُونَ كُلُّهُمْ يَزْعُمُ أَنَّهُ نَبِيٌّ وَأَنَا خَاتَمُ النَّبِيِّينَ لاَ نَبِيَّ بَعْدِي

“The Hour shall not be established until tribes of my Ummah unite with the idolaters, and until they worship idols. And indeed there shall be thirty imposters in my Ummah, each of them claiming that he is a Prophet. And I am the seal of the Prophets, there is no Prophet after me.”
-[Tirmidhi Hadith # 2219, Abu Dawud and others – this is an authentic Sahih Hadith]

  1. b) Ahmadis quote some Hadith to prove that khaatam does not mean last, here we analyze each one:
  1. i) The hadith about Prophet being khaatam while Adam was being created:

إنِّي عند اللهِ في أمِّ الكتابِ لَخاتم النَّبيِّين، وإن آدمَ لمُنجدلٌ في طينتِه

“I was in the mother of the Books the Seal (last) of the Prophets when Adam was still being created” -[Mustadrak al Haakim and others]

This doesn’t mean that Prophet Muhammad was the authority or best Prophet while Prophet Adam was being created, in fact it means that he was the last prophet decreed in the Book even while Adam was being created, other Hadith shed more light on this topic. It shows how everything was already ordained before its actual creation, from the first prophet (Adam PBUH) to even the last Prophet (Muhammad PBUH).

Many Ahadith speak about how thousands of years before creation, Allah already wrote in a Divine supreme Book what will happen etc. Here is an example:

إِنَّ اللَّهَ كَتَبَ كِتَابًا قَبْلَ أَنْ يَخْلُقَ السَّمَوَاتِ وَالأَرْضَ بِأَلْفَىْ عَامٍ أَنْزَلَ مِنْهُ آيَتَيْنِ خَتَمَ بِهِمَا سُورَةَ الْبَقَرَةِ وَلاَ يُقْرَآنِ فِي دَارٍ ثَلاَثَ لَيَالٍ فَيَقْرَبُهَا شَيْطَانٌ 

“Indeed Allah wrote (i.e. ordained) in a book two thousand years before He created the heavens and the earth, and He sent down two Ayat from it to end Surat Al-Baqarah with. If they are recited for three nights in a home, no Shaitan shall come near it.”(Tirmidhi-authentic)

  1. ii) Last Mosque argument:

“My mosque is the last mosque” argument killed

  1. c) The alleged saying of Aisha RA:

    “Call him the Khaatam al-Nabiyyin; but do not say that there shall not come a Prophet after him.”
    -[Durr-i-Manthur, Vol. V, page 204].

Firstly, this alleged narration does not have any authentic chain (isnaad), it is upon the Ahmadis to provide the chain. Lots of false prophets made up hadith to prove continuation of prophethood during the caliphs times, and many of them admitted it on their death bed. So we cannot accept any narration that comes our way blindly. When it suits the Ahmadiyya community, they quote and spread false narrations, but when a weak and false narration is against their belief and is quoted by another group, they start criticizing, this is nothing but hypocrisy. However, even if it were authentic, it still does not support the Ahmadis, lets take a deeper look:
The same statement of Aisha has been quoted in the Ta’wil al-ahadith of Ibn Qutaiba. In the Durr-i-Manthur a similar statement of Mughira ibn Shu’ba has been quoted through a reference to the Musannaf of Ibn Abi Shaiba: (It is related) from al-Sha’bi who said that a man sitting near Mughira ibn Shu’ba proclaimed: Blessings be upon Muhammad the Last of the Prophets, and there shall not come after him any Prophet! Mughira told him: When you say Khatim al-Nabiyyin, you need not further say, there shall not come a Prophet after him. For we have been told a hadith (from the Prophet) that ‘Isa is also to be (again) commissioned: and he was sent before him and (will be sent) after him. (Durr-i-Manthur, Vol.V, p.264).

So from above hadith it is quite clear what Aisha RA meant and how the early generations understood this, that it is enough to say that Muhammad PBUH is the last prophet (in the sense of new prophets coming), but do not say no prophet will come after him, since Jesus will come back.

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