Name 73 of 99

الأول

The First

Al-Awwal

The regress of causes — a beginning that had no before.

Meaning

From ʼ-w-l, to which Ibn Fāris gives two origins, the beginning of a matter and its end; awwal is the beginning of a thing, and he holds it built from hamzah, wāw and lām, against those who build it from two wāws. In the Qurʼan awwal, ūlā and awwalūn stand 82 times, and al-awwal is said of Allah once, at 57:3, beside al-Ākhir; the definite singular stands once more, of the first creation (50:15). The Prophet ﷺ defined the Name himself: You are the First, so there is nothing before You (Muslim 2713a). Aṭ-Ṭabarī at 57:3: before everything without limit, because He was when nothing existed besides Him.

Root ʼ-w-l — the beginning of a matter

Counted on the pointed Tanzil text, because unpointed awwal and ūlā collide with ulāʼika, ulū, awlā and awliyāʼ: 82 words. The singular 24: al-awwal of Allah once (57:3); of creatures and things 23 — the first time 9, the first of those who submit, believe or worship 6 (6:14, 6:163, 7:143, 26:51, 39:12, 43:81), the first creation 2 (21:104, 50:15), the first house (3:96), day (9:108), gathering (59:2), the first to throw (20:65), to disbelieve (2:41), and the first of us and the last of us (5:114). Al-awwalūn, the earlier peoples, 38, among them the first and the last gathered (56:49). Ūlā 20, five beside al-ākhirah (28:70, 53:25, 79:25, 92:13, 93:4). Ibn Fāris, in his own text: two origins, the beginning of a matter and its end; awwal the beginning of a thing, built from hamzah, wāw and lām, the sound view, against those who build it from two wāws; the second origin in āla yaʼūlu, to return. Aṭ-Ṭabarī at 57:3: al-Awwal before everything without limit, al-Ākhir after everything without end, because He was when nothing existed besides Him and is after all things perish; al-Bāṭin, nothing nearer to a thing than He. The six ḥadīth editions: al-awwal said of Allah in ten records, al-ākhir after it in all ten; six carry the supplication with so there is nothing before You. Duʻāʼ: Muslim 2713a. Reports: al-Bukhārī 3191 and 7418; al-Bukhārī 6921; Abū Dāwūd 5110.

Story

The historian Sabiq set out to write the origin of his city and could not find one.

Every founding turned out to have a prior founding. The famous charter of 604 merely formalized a market town; the market town had grown around a fort; the fort had been built where a fording place already was; the ford had been used by people who left nothing but flints.

He pushed back for thirty years, further than any historian had, and the pattern never once broke: whatever he arrived at had something before it. Each beginning was somebody’s middle.

The flints were in a drawer in his study, seven of them, and in the last years he took them out often. Someone had knapped these. Someone had sat at that ford with cold hands and made them, and had a mother, and a name, and had also arrived at a place that was already there before him. Sabiq had begun the work wanting to know who had been first. He ended it certain only that whoever he found would turn out to have been a guest.

Late in life he wrote the passage he is remembered for, which is not history at all. He observed that a chain of befores cannot go back forever, because a series with no first member never gets started — you cannot arrive at today by way of an infinity of yesterdays that must each be completed first. Something must be at the far end that has no before. Not the oldest thing. Something of a different kind entirely: not early, but prior to earliness; not ancient, but outside the whole business of ancient and recent.

“I have spent my life,” he wrote, “establishing that everything I study is late.”

Poem

Ask a physicist what happened one second before the universe began,
and the honest answer isn’t a story about darkness, or waiting, or emptiness.

It’s that the question itself may not mean anything.
“Before” is a word that only works once time already exists to measure it with —
and if time itself started at that first instant,
there was no clock running yet
to have ticked even once
prior to it.

This is different from simply being early.
Early still happens inside time, first in a sequence that could
have had something before it, even if nothing did.
What’s being described here is stranger than early:
a point with no “before” available
for anything, even absence,
to have occupied.

That is Al-Awwal: not the first instant — the One who made instants.
He is not the earliest entry on however long a list,
and He does not stand at the far end of time where it thins;
time is a thing He made and set running.
He was, and there was nothing before Him —
not even the silence you keep trying to put there.

Reflection

The End of the Chain

The last two Names placed you inside a sequence — advanced here, held back there, always somewhere along a line. This one asks what the line is hanging from. “He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things” (57:3). Four Names in a single verse, and the next three chapters are the other three; they were given together. Al-Awwal is where the verse begins: Allah, the First, with nothing before Him.

The historian in the story spent thirty years looking for where his city began, and every beginning he reached turned out to be somebody’s middle. The charter formalized a market; the market had grown around a fort; the fort stood at a ford men were already using; the ford belonged to someone who left seven flints and no name — and who had also walked into a place that was there before him. His conclusion was not about the city. It was a sentence about everything: he had spent his life establishing that everything he studied was late. A chain of befores cannot run backward forever; a series with no first member never gets started, and no one arrives at today by completing an infinity of yesterdays.

Be careful, though, how you picture what stands at the far end, because the mind will try to make Him the oldest thing — the first entry on the list, waiting at the beginning of time for time to start. He is not that. Time is among the things Allah made. He did not begin when it began, and He does not stand at its first tick like a runner at a line. His firstness is not a position in the sequence; it is priority to the whole idea of sequence. Before is a word that exists because He does.

See where the Prophet ﷺ put this Name. Not in a lecture on the origin of the world — in a supplication for lying down at night: “You are the First, so there is nothing before You; You are the Last, so there is nothing after You; You are the Manifest, so there is nothing above You; You are the Hidden, so there is nothing nearer than You.” And then, having named Him by the four Names that outrun the universe, the same supplication asks Him to settle a debt and lift the weight of poverty. The One with nothing before Him is asked, in the same breath, about money owed. That is not a fall in register. That is what this Name is for.

What it tells you about yourself is that you are downstream of Him entirely. Nothing about you arrived on its own — not your existence, not the parents who carried it, not the language you are thinking in, not the ground the house stands on. Everything you would call yours has a before, and the trail runs back and back and ends in Allah, who has none. You did not precede His knowledge of you by an instant. You were known before you were anything at all, by One who was not waiting for you to appear.

So build what you were given a life to build, and build it knowing whose ground it stands on — and stop measuring yourself against the pioneers and the founders. The man who knapped the flints at the ford was a guest as well. Then notice that the verse does not stop at First. The same breath says Last. Whatever runs out — the city, the chain, the world, you — He is still there at the other end of it. That is the Name that follows: Al-Ākhir.

Everything you can name arrived after Him — including the word before.

Qurʼan

هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things.

57:3 (Qurʼan, opens quran.com)

The four Names in one āyah, printed at each of Names 73 to 76. Aṭ-Ṭabarī: al-Awwal, before everything without limit; al-Ākhir, after everything without end; said so because He was when nothing existed besides Him, and He is after all things perish, as He said, everything perishes except His Face. Aẓ-Ẓāhir, over everything below Him, with nothing higher; al-Bāṭin, within all things, with nothing nearer to a thing than He. It is the one place in the Qurʼan al-awwal is said of Allah. Ibn ʻAbbās told a man who found doubt in himself to say it (Abū Dāwūd 5110, on the Ḥadīth page).

أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ

Were We then wearied by the first creation? But they are in confusion about a new creation.

50:15 (Qurʼan, opens quran.com)

Al-khalq al-awwal, the other place the definite singular stands, said of the first creation. Aṭ-Ṭabarī: a rebuke to the idolaters of Quraysh who said, when we have died and become dust, that is a far return: were We wearied by bringing about the first creation, when they were nothing, that We should be wearied by bringing them back? It does not weary Us; We are able. Ibn ʻAbbās, in aṭ-Ṭabarī: the first creation did not weary Us.

قُلْ إِنَّ الْأَوَّلِينَ وَالْآخِرِينَ

Say: Truly the first and the last

56:49 (Qurʼan, opens quran.com)

Al-awwalīn and al-ākhirīn, the plurals of this Name and of Name 74, said of all people; the āyah runs on into 56:50, are to be gathered together for the appointment of a known Day, which Name 87 prints with it. Aṭ-Ṭabarī: say to those who deny the raising, the first of your fathers and the last, you and others, are gathered to the appointed time of a known Day, the Day of Resurrection.

فَلِلَّهِ الْآخِرَةُ وَالْأُولَىٰ

For to Allah belong the Hereafter and the first life.

53:25 (Qurʼan, opens quran.com)

Al-ākhirah and al-ūlā. Aṭ-Ṭabarī: to Allah belongs what is in the abode of the Hereafter and the first, which is this world; He gives of it to whom He wills among His creation what He wills, and withholds from whom He wills.

لَا شَرِيكَ لَهُ ۖ وَبِذَٰلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ

No partner has He; with that I have been commanded, and I am the first of those who submit.

6:163 (Qurʼan, opens quran.com)

Awwal said of the Prophet ﷺ, told to say it. Aṭ-Ṭabarī: I am the first of this community to affirm, yield and submit to my Lord that this is so. At 39:12 he says he has been commanded to be the first of those who submit, and at 7:143 Mūsā says he is the first of the believers.

قَالَ عِيسَى ابْنُ مَرْيَمَ اللَّهُمَّ رَبَّنَا أَنْزِلْ عَلَيْنَا مَائِدَةً مِنَ السَّمَاءِ تَكُونُ لَنَا عِيدًا لِأَوَّلِنَا وَآخِرِنَا وَآيَةً مِنْكَ ۖ وَارْزُقْنَا وَأَنْتَ خَيْرُ الرَّازِقِينَ

ʻĪsā son of Maryam said: O Allah, our Lord, send down to us a table spread from the heaven, to be a feast for us, for the first of us and the last of us, and a sign from You; and provide for us, for You are the best of providers.

5:114 (Qurʼan, opens quran.com)

Awwal and ākhir said of a people: li-awwalinā wa-ākhirinā. Aṭ-Ṭabarī records it read as a day kept as a feast by those present and those after them (as-Suddī, Qatādah), and from Ibn ʻAbbās, that the last of the people ate from it as the first did.

وَلَلْآخِرَةُ خَيْرٌ لَكَ مِنَ الْأُولَىٰ

And the Hereafter is better for you than the first life.

93:4 (Qurʼan, opens quran.com)

Al-ākhirah and al-ūlā, said to the Prophet ﷺ. Aṭ-Ṭabarī: the abode of the Hereafter, and what Allah has prepared for you there, is better for you than the abode of this world and what is in it; so do not grieve over what has passed you by of it.

Dua

أَنتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ وَأَنتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ وَأَنتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ وَأَنتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ

You are the First, so there is nothing before You; You are the Last, so there is nothing after You; You are the Manifest, so there is nothing above You; You are the Hidden, so there is nothing nearer than You.

Muslim 2713a · ṣaḥīḥ

From Abū Hurayrah, by way of Suhayl and his father Abū Ṣāliḥ, who commanded them to say it lying on the right side when they wished to sleep. Muslim 2713b has the Messenger of Allah ﷺ commanding it when they took to their beds, and 2713c has him teaching it to Fāṭimah when she came asking for a servant. The four clauses printed stand in the middle of the supplication, after refuge from the evil of every thing whose forelock He holds, and before settle our debt for us and free us from poverty. Aṭ-Ṭabarī at 57:3 glosses al-Bāṭin as nothing nearer to a thing than He, the rendering of dūnaka printed here.

Hadith

كَانَ اللَّهُ وَلَمْ يَكُنْ شَيْءٌ غَيْرُهُ

Allah existed, and there was nothing else besides Him.

al-Bukhārī 3191 · ṣaḥīḥ

From ʻImrān ibn Ḥuṣayn: people of Yemen came saying they had come to ask about this matter, and the Prophet ﷺ answered: Allah was, and there was nothing other than Him, and His Throne was upon the water; He wrote everything in the Reminder and created the heavens and the earth. The portion printed is the first clause of the answer. Al-Bukhārī gives it in the book of the Beginning of Creation; Name 74 prints the same words.

كَانَ اللَّهُ وَلَمْ يَكُنْ شَيْءٌ قَبْلَهُ وَكَانَ عَرْشُهُ عَلَى الْمَاءِ

Allah was, and there was nothing before Him; and His Throne was upon the water.

al-Bukhārī 7418 · ṣaḥīḥ

The same report of ʻImrān ibn Ḥuṣayn, by way of al-Aʻmash, Jāmiʻ ibn Shaddād and Ṣafwān ibn Muḥriz, in al-Bukhārī’s book of Tawḥīd. Here the people of Yemen ask about the first of this matter, ʻan awwali hādhā l-amri, what it was, and the answer reads qablahu, nothing before Him, where 3191 reads ghayruhu, nothing other than Him.

مَنْ أَحْسَنَ فِي الْإِسْلَامِ لَمْ يُؤَاخَذْ بِمَا عَمِلَ فِي الْجَاهِلِيَّةِ وَمَنْ أَسَاءَ فِي الْإِسْلَامِ أُخِذَ بِالْأَوَّلِ وَالْآخِرِ

Whoever does well in Islam is not taken to account for what he did in the Jāhiliyyah, and whoever does evil in Islam is taken to account for the first and the last.

al-Bukhārī 6921; Muslim 120b · ṣaḥīḥ (muttafaq ʻalayh)

From Ibn Masʻūd: a man asked, Messenger of Allah, will we be taken to account for what we did in the Jāhiliyyah? Al-awwal and al-ākhir, the words of Names 73 and 74, said of a man’s deeds before Islam and in it. Muslim 120a has it as taken to account for his deeds in the Jāhiliyyah and in Islam.

إِذَا وَجَدْتَ فِي نَفْسِكَ شَيْئًا فَقُلْ هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ

When you find something in yourself, say: He is the First and the Last, the Manifest and the Hidden, and He has knowledge of all things.

Abū Dāwūd 5110 · isnād ḥasan (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd; Darussalam)

From Abū Zumayl: he asked Ibn ʻAbbās about something he found in his breast and would not speak of. Ibn ʻAbbās asked whether it was doubt, laughed, and said no one had escaped it, until Allah revealed if you are in doubt about what We have sent down to you, ask those who read the Book before you (10:94); then he told him this. The words are Ibn ʻAbbās’s, and what he tells him to say is 57:3.

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,537 words)

CARRIED ON THIS PAGE: seven āyāt, one before and six appended. 57:3 is shared with Names 74, 75 and 76, unchanged. Appended and new to the book: 50:15, 53:25, 6:163, 5:114 and 93:4. Appended as another portion: 56:49, whose Name 87 prints 56:49–50. With them the page carries the one place al-awwal is said of Allah, the one other place the definite singular stands (50:15), the plural pair of Names 73 and 74 said of all people (56:49) and of a people (5:114), the first said of the Prophet ﷺ (6:163), and the first life set beside the Hereafter (53:25, 93:4). The distinct verse count moves from 596 to 602.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 21:104, carried at Name 58 and Name 59; 7:143, carried at Name 85; 56:50, carried at Name 87; 6:14, 26:51, 39:12, 43:81, 3:96, 9:108, 20:65, 2:41, 28:70, 79:25, 92:13 and 10:94, all carried at NO Name; 59:2, carried at Name 90.

CORRECTED ON THE RECORD, THE COUNT: awwal, ūlā and awwalūn, counted on the POINTED Tanzil text, because unpointed they collide with ulāʼika, ulū and ulī, awlā, awliyāʼ and taʼwīl: awwal with the shadda kept, ūlā with its ḍammah and long vowel (count_awl.py). 82 WORDS.

THE SINGULAR 24: AL-AWWAL OF ALLAH ONCE, 57:3, and of creatures and things 23 — the first time 9 (6:94, 6:110, 9:13, 9:83, 17:7, 17:51, 18:48, 36:79, 41:21); the first of those who submit, believe or worship 6 (6:14, 6:163, 7:143, 26:51, 39:12, 43:81); the first creation 2 (21:104, 50:15, the second the one other definite singular); the first house (3:96), the first day (9:108), the first gathering (59:2), the first to throw (20:65), the first to disbelieve (2:41), and the first of us and the last of us (5:114). AL-AWWALŪN, THE EARLIER PEOPLES, 38, among them the tales of the ancients nine times and the first and the last gathered (56:49). ŪLĀ 20, five of them beside al-ākhirah (28:70, 53:25, 79:25, 92:13, 93:4). So the Name is said of Allah once in the Qurʼan, and the pair of Names 73 and 74 is said of people in the plural. THE SIX ḤADĪTH EDITIONS, SWEPT FOR AL-AWWAL: SAID OF ALLAH IN TEN RECORDS, AND AL-ĀKHIR FOLLOWS IT IN ALL TEN — Muslim 2713a; Abū Dāwūd 5051 and 5110; at-Tirmidhī 3298, 3400, 3481 and 3507; Ibn Mājah 3831, 3861 and 3873. Six carry the supplication with so there is nothing before You; two are the lists (at-Tirmidhī 3507, Ibn Mājah 3861); Abū Dāwūd 5110 is Ibn ʻAbbās telling a man to recite 57:3; at-Tirmidhī 3298 carries the saying aṭ-Ṭabarī gives at 57:3 from Qatādah, of a rope let down to the lowest earth, graded ḍaʻīf by Aḥmad Shākir, al-Albānī and Darussalam and ḥasan by Bashshār. AL-AWWAL AND AL-ĀKHIR ARE ALSO SAID OF A MAN’S DEEDS: whoever does evil in Islam is taken to account for the first and the last (al-Bukhārī 6921; Muslim 120b). FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE ROOT FIELD WAS EMPTY in every part; now Ibn Fāris in his own text. THE REF SAID IBN TAYMIYYAH, WITH AL-ḤĀKIM CONCURRING, PREFERRED THE READING QABLAHU; neither was read; struck as unchecked, not as false. THE DESC said time is among the things He made and that He stands outside the whole ordered business of before and after, that every chain of causes the mind can trace ends in Him, and that the four Names are meant to be read as one statement; no source read says these; struck. The desc now rests on Ibn Fāris, the count, the Prophet’s ﷺ own definition in Muslim 2713a, and aṭ-Ṭabarī at 57:3. THE REF carried Ṣaḥīḥ Muslim 2713a and Ṣaḥīḥ al-Bukhārī 3191 against house form, rendered dūnaka as nothing beyond You where the Duʻāʼ page renders it nothing nearer than You, and called the supplication taught for lying down; rebuilt. Aṭ-Ṭabarī at 57:3 glosses al-Bāṭin as nothing nearer to a thing than He, which is the Duʻāʼ page’s rendering; the ref no longer renders it. Muslim 2713a has Abū Ṣāliḥ commanding it; 2713b the Messenger of Allah ﷺ commanding it when they took to their beds; 2713c his teaching it to Fāṭimah. THE 57:3 NOTE said this tranche and a sentence with no content (no beginning is named before this Name); rewritten from aṭ-Ṭabarī. THE DUʻĀʼ NOTE said the hour of lying down is when a person most resembles the state each Name describes, which no source says; removed. THE AL-BUKHĀRĪ 3191 NOTE drew from ghayrahu that nothing could outlast Him, an inference with no source; removed. THE PRINTED ARABIC OF AL-BUKHĀRĪ 3191 VOWELLED ghayrahu; the edition reads ghayruhu; the vowel is corrected here and at Name 74, which prints the same words, the letters asserted unchanged. THE AL-BUKHĀRĪ 7418 NOTE carried an orthography remark; removed. 7418’s question in the edition is about the first of this matter, awwali hādhā l-amr, the root of this Name, and the note now says so.

ADDED: al-Bukhārī 6921 with Muslim 120b, both carrying the printed wording, and Abū Dāwūd 5110 with its three verdicts. MEDS 73 quoted 57:3 as and He is, of all things, Knowing, and the four clauses of the supplication with the Names transliterated and nothing beyond You; both now in the page’s English. It said the four Names are meant to be read together; now that they were given together. POEMS 73 read and not changed: its physics is hedged (the question may not mean anything; if time started at that instant). CH 73 read and not changed; see OPEN.

READ: the Tanzil text, every word in its verse. Ibn Fāris, Maqāyīs al-Lugha, ʼ-w-l, in his own text (Shamela, the Hārūn edition, vol. 1 pp. 158–160): two origins, the beginning of a matter and its end; awwal the beginning of a thing, feminine ūlā; awwal built from hamzah, wāw and lām, which he calls the sound view, against those who build it from two wāws and a lām; the second origin in al-ayyil, the ibex, which returns to the mountain, āla yaʼūlu, to return, al-iyālah, governance, and āl, a man’s household. His treatment of taʼwīl, if it follows on the next page, was not read. Aṭ-Ṭabarī at 5:114, 6:163, 50:15, 53:25, 56:49 and 93:4, and at 57:3 with the report from Qatādah; through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 3191, 6921 and 7418; Muslim 120a, 120b, 2713a, 2713b and 2713c; Abū Dāwūd 5051 and 5110; at-Tirmidhī 3298, 3400, 3481 and 3507; Ibn Mājah 3831, 3861 and 3873; the six editions swept for al-awwal.

NOT READ: aṭ-Ṭabarī at 92:13, whose file in the dataset carries only the heading; Ibn Taymiyyah and al-Ḥākim on qablahu; al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: MEDS 73 and POEMS 73 say time is among the things Allah made and that He is prior to sequence itself, and MEDS and CH 73 give as a conclusion that a series with no first member never gets started; these are the author’s reflections and an argument of the story, not claims from a source read, and are left for the author. Name 87 prints 56:49–50 with bracketed English in a translator’s style; left for Name 87’s pass. The Duʻāʼ page’s 2713a is linked p to Names 74, 75 and 76 though the Arabic is identical, the paired-Names convention; left. Name 76 turned on dūnaka; aṭ-Ṭabarī’s gloss is recorded here for it, and Name 76’s pass closed it.

COHERENCE: 57:3 unchanged and shared with Names 74, 75 and 76. 56:49 linked as another portion with Name 87 and, after Name 74’s pass, exactly with Name 74, which also shares al-Bukhārī 6921 with Muslim 120b exactly. Al-Bukhārī 3191 is printed identically here and at Name 74, both with the edition’s vowel, and Name 74’s Study Note records it.

AFTER NAME 89: Name 89 carries the close of Muslim 2713a, iqḍi ʻannā d-dayna wa-aghninā mina l-faqr, linked as another portion.

AFTER NAME 90: 59:2 is now carried at Name 90, and the NAMED line says so.

AFTER NAME 96: Name 96 carries the clause anta l-ākhiru fa-laysa baʻdaka shayʼ of Muslim 2713a, linked as another portion. AFTER THE CHAT-END AUDIT OF 1–99: the item left for Name 87 is closed by this audit: the bracketed rendering there is removed.

ON THE AUTHOR’S LIST, THE RECORDED GROUP: the list gathers in one place the passages of the creative pages that are the author’s own and are kept, so that no later pass corrects them. The entries at this Name are the conclusion MEDS 73 and CH 73 both reach, that a series with no first member never gets started, and what MEDS 73 and POEMS 73 say of time being among the things made and of Him being prior to sequence; POEMS 73 argues the same point in its own words. The OPEN section already records all three pages as the author’s; that record stands, the passages are unchanged, and they stay with him.

IN BUILD 187, FROM THE PHASE 2 READING: the 56:49 note gives 56:50 in the English Name 87 prints; and Name 87 now prints 56:49–50 with this page’s English of 56:49, Say: Truly the first and the last, by the author’s rule for two Englishes of the same words (A23).

الآخرNext · Name 74The Last

Al-Ākhir

Read Name 73 in the full reader