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CARRIED ON THIS PAGE: ten entries, eleven āyāt. Carried before: 112:1 and 112:3–4, both also inside Name 68’s 112:1–4. Appended in this pass: the seven places the bare word, meaning no one, denies Allah a partner — 18:110, identical to Name 66 and linked; 72:2, the whole āyah, where Name 98 prints its opening, linked as another portion; and 18:26, 18:38, 18:42, 72:18 and 72:20, carried at no Name before — and 9:6, the word affirmed of a man. The distinct verse count moves from 559 to 565.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: none; every verse the entry names is on this page.
CORRECTED ON THE RECORD, THE COUNT: the root was counted at Name 66 and build_N67.py asserts it again. AḤAD AND IḤDĀ STAND 85 TIMES AND ONLY 112:1 IS SAID OF ALLAH. The bare word stands 53 times: of Allah once; anyone or no one, in denial, prohibition, question or condition, 48 times, seven of them denying Him a partner (18:26, 18:38, 18:42, 18:110, 72:2, 72:18, 72:20) and 112:4 denying Him an equal; one, affirmed of a person or a thing, four times (4:43, 5:6, 9:6, 12:4). With a pronoun or as iḥdā it means one of, 32 times. THE DEFINITE AL-AḤAD IS NOT IN THE QURʼAN. THE SIX ḤADĪTH EDITIONS, SWEPT FOR AL-AḤAD, return 18 words: ten are yawm al-aḥad, Sunday, or al-aḥad ʻashar, the eleven; and in EIGHT RECORDS it is said of Allah, AND AṢ-ṢAMAD FOLLOWS IT IN ALL EIGHT — the ḥadīth qudsī wa-anā l-aḥadu ṣ-ṣamad (al-Bukhārī 4974, an-Nasāʼī 2078), the supplications (Abū Dāwūd 985 and 1493, at-Tirmidhī 3475, an-Nasāʼī 1301, Ibn Mājah 3857), and the list at Ibn Mājah 3861. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE REF AND THIS STUDY NOTE SAID THE DEFINITE NAME-FORM COMES THROUGH THE ENUMERATION AT AT-TIRMIDHĪ 3507. IN THE EDITION READ, AT-TIRMIDHĪ 3507 DOES NOT CARRY AL-AḤAD: its list runs al-wājid, al-mājid, al-wāḥid, aṣ-ṣamad. The Name stands in the list at Ibn Mājah 3861, with the caveat recorded at Name 13 (at Name 12, Al-Bāriʼ, which records it, Name 13 carrying none: corrected in build 179); corrected. THE DESC, REF AND 112:1 NOTE SAID CLASSICAL SCHOLARS COMMONLY DIVIDE AL-WĀḤID AND AL-AḤAD AS REFUSING A SECOND AND REFUSING PARTS, AND RESERVE AḤAD FOR THIS VERSE ALONE. The commentators read say otherwise: AL-BAGHAWĪ AT 112:1 — aḥad, that is wāḥid, AND THERE IS NO DIFFERENCE BETWEEN AL-WĀḤID AND AL-AḤAD, as Ibn Masʻūd’s reading qul huwa llāhu l-wāḥid shows; aṭ-Ṭabarī records grammarians reading aḥad there as wāḥid; Ibn Fāris makes a-ḥ-d a branch of w-ḥ-d with one origin. Struck as unattributed, not as false; no book that draws the division was read. Also struck, with no source: absolute, indivisible oneness, more intense than w-ḥ-d; He has no parts; the only oneness never put together. THE 112:3–4 NOTE CALLED THE CLOSING AḤAD A USE OF THE NAME framing the sūrah; there it means anyone, none comparable to Him, and the note now gives Ibn ʻAbbās and Mujāhid from aṭ-Ṭabarī. THE ḤADĪTH NOTE SAID THE OATH AND INNAHĀ LA-TAʻDILU BELONG TO AL-BUKHĀRĪ ALONE; Abū Dāwūd 1461 and an-Nasāʼī 995 carry them too, and al-Bukhārī 6643 and 7374 repeat them; and its SOURCE FIELD PAIRED MUSLIM 811, WHICH ITS OWN NOTE SAID DOES NOT CARRY THE PRINTED WORDING. Cut to al-Bukhārī 5013 here and at Name 68 in the same edit, and the note rewritten; it had also made Abū ad-Dardāʼ the one told, where he narrates the Prophet’s ﷺ question to all of them. THE DUʻĀʼ NOTE called 112:1 the shortest complete declaration of this Name in the whole book’s liturgical life; untestable, removed. The ref carried Jāmiʻ at-Tirmidhī 3507 and Ṣaḥīḥ al-Bukhārī 5013 against house form.
ADDED: Abū Dāwūd 1493, the supplication of which the Prophet ﷺ said the man had asked by the Name that gives when asked by, with every grader and with at-Tirmidhī 3475 and Ibn Mājah 3857 named; an-Nasāʼī 1301, identical to Name 66; al-Bukhārī 4974’s second portion, wa-anā l-aḥadu ṣ-ṣamad, linked to the first portion at Names 58 and 59, with an-Nasāʼī 2078 named; al-Bukhārī 7375, the sūrah as the description of ar-Raḥmān. MEDS 67 carried the struck distinction and quoted 112:1 as Say, He is Allah, One, where the book’s English is the Unique; both repaired, its title The Unassembled is now The Incomparable, and You are not aḥad now reads as He is, since the Qurʼan says the word of people throughout. POEMS 67 opens on very unique being technically nonsense; that is a usage opinion, not a fact of English, and is left as figure. CH 67 was read and not changed.
READ: the Tanzil text, every return in its verse. Ibn Fāris, Maqāyīs, in his own text on islamweb (book 124), a-ḥ-d at vol. 1 p. 67 and w-ḥ-d at vol. 6 pp. 90–91, read at Name 66. Al-Baghawī and Ibn Kathīr at 112:1; aṭ-Ṭabarī at 112:1–4, 18:26, 18:42, 72:2, 72:18, 72:20 and 9:6; Ibn Kathīr and as-Saʻdī at 18:38; as-Saʻdī at 72:20; through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 4974, 5013, 6643, 7374 and 7375; Muslim 811a, 811b and 812a; Abū Dāwūd 985, 1461 and 1493; at-Tirmidhī 3475 and 3507; an-Nasāʼī 995, 1301 and 2078; Ibn Mājah 3857 and 3861; all six editions swept for al-aḥad and for innahā la-taʻdilu.
NOT READ: ar-Rāghib, Lisān al-ʻArab, al-Azharī; any book of the qirāʼāt (Ibn Masʻūd’s reading and the tanwīn reading at 112:1 are given as al-Baghawī and aṭ-Ṭabarī report them); al-Ghazālī’s al-Maqṣad al-Asnā.
OPEN: whether any scholar draws the division between al-Wāḥid and al-Aḥad the book once asserted — none read does, and one read denies it; Ibn Kathīr at 112:1 says the word is not applied in affirmation to anyone but Allah, which reserves the word and does not draw that division. The book’s order sets al-Aḥad between al-Wāḥid and aṣ-Ṣamad, which is not at-Tirmidhī 3507’s order in the edition read; that is the author’s arrangement and was not touched. MEDS 67’s last paragraph glosses aṣ-Ṣamad without a source, left for Name 68’s pass. At 72:20 aṭ-Ṭabarī records the verse read qāla and qul and holds both correct; the page prints the Ḥafṣ text.
COHERENCE: 18:110 is carried here and at Name 66 with the same Arabic and English, linked both ways; 72:2 here whole and at Name 98 in its opening, linked as another portion; an-Nasāʼī 1301 here and at Name 66, identical and linked; al-Bukhārī 4974 here in its second portion and at Names 58 and 59 in its first, linked as another portion. Name 68’s Ḥadīth source is cut to al-Bukhārī 5013 with this page’s, and its Study Note records it.
AUDIT AFTER NAME 70: the open item on MEDS 67 was not reached at Name 68’s pass; MEDS 67 now glosses aṣ-Ṣamad in Ibn Fāris’s sense as read at Name 68, the One His servants turn to with supplication and request, and no longer says needing nothing, needed by everything. AFTER THE CHAT-END AUDIT OF 1–99: the item left for Name 68 is closed: its desc sources aṣ-Ṣamad to Ibn Fāris, the chief people repair to in their affairs.
ON THE AUTHOR’S DECISION, THE PLACE IN THE ORDER: the author keeps the order and has had the finding put on the page. Both lists were read in the datasets for this decision. At-Tirmidhī 3507, in the edition read, does not carry al-aḥad at all: it runs al-Wājid, al-Mājid, al-Wāḥid, aṣ-Ṣamad, al-Qādir, al-Muqtadir. Ibn Mājah 3861 carries it, in a different list and a different order, and there it stands immediately before aṣ-Ṣamad, running into the words of Sūrat al-Ikhlāṣ. So the book is not out of step with 3507 by an accident of arrangement: it follows at-Tirmidhī’s enumeration and sets in it one Name that enumeration lacks, in the position Ibn Mājah gives that Name relative to aṣ-Ṣamad. The ref now says so, after the sentence that already told the reader 3507 does not carry the Name. The item is closed; moving the Name was considered and refused, since every index, link and id in the book is keyed to the present order.
IN BUILD 179, FROM THE PHASE 2 READING OF NAME 58: the ref’s pointer to the caveat on Ibn Mājah 3861’s list names Name 12, Al-Bāriʼ, whose Study Note records it; Name 13 carries none. The same pointer in the line above that records the Name’s place in the list is corrected in place.
IN BUILD 185, FROM THE PHASE 2 READING: Ibn Kathīr at 112:1 is read at the pin, and OPEN gives his reservation of the word; the carried line counts ten entries, eleven āyāt.
IN BUILD 207, FROM THE READING OF THE GRADES: Muḥammad Fuʼād ʻAbd al-Bāqī is no longer named as a grader on this page: the row the ḥadīth dataset gives in his name is al-Albānī’s ruling as it is printed with ʻAbd al-Bāqī’s edition of Ibn Mājah, read at Shamela through its page reader, not in print, and the edition gives no verdict of its own beyond quoting az-Zawāʼid; al-Albānī’s grade stands where it stood, and earlier records keep their words.