With Love to Muhammad (sa) - The Khatam-un-Nabiyyin — Page 33
Alternative Qir ā ‘ ā t of the Qur’ ā n 33 “This was the fatw ā of Hazrat ‘Al ī ra that the qir ā ’ ā t of Kh ā tim-an-Nabiyy ī n with the kasra under the t ā ’ is subordinate to the qir ā ’ ā t with the fatah over the t ā ’. However, the scholars say that the qir ā ’ah of Kh ā tam- an-Nabiyy ī n with the fatah on t ā ’ is subordinate to the qir ā ’ah with the kasra under the t ā ’. If kh ā tam had meant that which the scholars say, then Hazrat ‘Al ī ra should have been happy that ‘Abd-ur-Rahm ā n Aslam ī is teaching his sons to recite with the kasra under the t ā ’. Instead, he gives instructions that his children should not be taught to recite with the kasra under the t ā ’. This proves that according to Hazrat ‘Al ī ra , the phrase Kh ā tam-an-Nabiyy ī n with the fatah on t ā ’ was more secure. In general, the kasra under the t ā ’ is also permissible. However, since there was a danger that Hazrat Hassan ra or Hazrat Hussain ra may take it to understand that there is no prophet after the Holy Prophet Muhammad sa even if he is a student of his, he told the teacher to teach his children to recite with the fatah on t ā ’ and not with the kasra under the t ā ’. This also helps us understand that according to Hazrat ‘Al ī ra , Kh ā tam-an-Nabiyy ī n does not mean that which can [possibly] be understood with the kasra under the t ā ’ , that is, “the one who ends the prophets. ” Otherwise, he would not have stopped the teacher from teaching with the kasra under the t ā ’. 14 14 Hazrat Mirz ā Bash ī r-ud-D ī n Mahm ū d Ahmad ra , Tafs ī r Kab ī r (Qadian: Printwell Amritsar), Volume 10, Page 382