Name 33 of 99

العظيم

The Magnificent

Al-ʻAẓīm

The night sea — a scale the mind cannot hold.

Meaning

From ʻ-ẓ-m, one sound root denoting largeness and strength — not size alone. The lexicons are exact about what is denied: ʻiẓam said of bodies is largeness of length and breadth and depth, and Allah is above that; the measure passes the bounds of intellects, so that encompassing what He is cannot be conceived. The word is revealing by where it falls. It stands a hundred and seven times in the Qurʼan and only six of those are of Allah; the rest go to a punishment, a reward, a wrong, a Day, the Throne, the Book. Everything else called great there is measured against Him. It is the Name the prayer places on the tongue at the lowest bend of the back: subḥāna rabbiya l-ʻaẓīm — the proportion confessed in the posture that admits it.

Root ʻ-ẓ-m — one sound root: largeness and strength

Computed from the Tanzil text, ʻ-ẓ-m gives a hundred and twenty-eight words in a hundred and twenty-seven verses, 23:14 carrying two; the only look-alikes are yaʻiẓukum, waʻẓihim and aʻiẓukum, from w-ʻ-ẓ. The adjective stands a hundred and seven times: ʻaẓīm forty-nine, ʻaẓīman twenty-two, al-ʻaẓīm thirty-six. Not one of the seventy-one indefinite occurrences is said of Allah, and of the thirty-six definite ones only six are — al-ʻAlī al-ʻAẓīm at 2:255 and 42:4, rabbika l-ʻaẓīm at 56:74, 56:96 and 69:52, and bi-llāhi l-ʻaẓīm at 69:33. The other thirty describe al-fawz thirteen times, dhū l-faḍl six, al-ʻarsh three, al-karb three, and once each al-Qurʼān, al-khizy, aṭ-ṭawd, al-ḥinth and an-nabaʼ. Ibn Fāris gives one sound root denoting largeness and strength, and files under it al-ʻiẓam, the verbal noun of the great thing, muʻẓam ash-shayʼ, its greater part, ʻaẓmat adh-dhirāʻ, the thick of the forearm, and al-ʻaẓīmah, the severe calamity that comes down. Al-Khalīl, in al-ʻAyn: al-ʻiẓām is the plural of al-ʻaẓm, the shafts of the joints. Lisān al-ʻArab gives the Name from Ibn al-Athīr — the One whose measure has passed beyond the bounds of intellects, so that encompassing His inmost reality cannot be conceived — and adds that al-ʻiẓam in the description of bodies is largeness of length and breadth and depth, and that Allah is exalted above that; al-Azharī, in the Tahdhīb, that His ʻaẓamah is not given a modality nor bounded nor likened to anything. Aṭ-Ṭabarī reads the close of 2:255 as the High, elevated over His creation by His power,, the Great whom nothing is greater than, and glosses the weariness clause as the keeping of the two costing Him nothing; Ibn Kathīr sets beside it al-ʻAlī al-Kabīr and al-Kabīr al-Mutaʻāl, and reads 42:4 with the same two. On 9:129 the vowel decides the referent: al-ʻaẓīmi is in the genitive and follows al-ʻarsh. Reports: at-Tirmidhī 262 and Muslim 772, from Ḥudhayfah, the words said in bowing; Abū Dāwūd 4727 on the Throne-bearing angel; al-Bukhārī 6682 with Muslim 2694. Abū Dāwūd 869, the ʻUqbah ibn ʻĀmir report, does not carry those words and is ḍaʻīf by al-Albānī and by Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, as at Name 36. The lists at at-Tirmidhī 3507, ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam, and Ibn Mājah 3861 carry al-ʻAẓīm.

Story

Hafsa had navigated by stars for thirty-five years, and she was very good at it. She could find her position on an empty ocean from three points of light and the angle of a horizon she could barely see. Her crews trusted her the way people trust arithmetic.

But there were nights, on long crossings, when she would come up on deck alone in the dead hours and simply look — and the arithmetic would fall away from her. The lights she used as tools were suns. Most of them were so far off that the light landing on her face had left before her grandmother was born. Behind those were more, and behind those more, in a depth with no floor to it, and the whole of it was wheeling in a silence so enormous that her ship and her ocean and the continents beyond it were not even a speck against it.

It never frightened her, which surprised the young sailors who found her up there. “Doesn’t it make you feel like nothing?” one asked. Hafsa thought about it.

“It makes me feel small,” she said. “Small is not nothing. A speck that can look up and understand what it is looking at is a very strange kind of speck.”

She was not particularly devout, and she distrusted people who talked easily of such things. She had lost a brother to the sea at twenty-two and had never made her peace with it; the habit of the dead hours dated from the year he drowned, though she had never said so to anyone. What those hours gave her was not comfort and not an answer. It was a straightforward alteration in the size of the question, which she found she could carry better than the answers she had been offered on shore.

What she could never get her mind around was not the size of it. It was that all of it — every sun in that unfathomable depth — was the work of One who had not been stretched by making it.

Poem

Look up on a clear night, and none of what you are seeing is now.

The light left its star centuries ago —
left before certain nations existed,
before certain languages had their first words,
and it has been traveling ever since,
indifferent to whether anything would still be alive
to receive it when it finally arrived.

It arrives tonight. It lands in an eye that took nine months to grow,
inside a skull that will last, at best, ninety years,
and for one instant
something ancient beyond any ordinary word for ancient
touches something that will be gone in another hundred.

Ordinary greatness can be measured against something smaller.
A tall building beside a taller one.
A loud sound beside a louder one.

Al-ʻAẓīm is not a comparison, scaled up until it impresses.
His is the immensity that breaks the scale itself —
the light older than memory, landing, unregarded,
in an eye too young to hold it,
a life too small to do anything
but stand there, astonished,
beneath a sky it will never be large enough to answer —
a sky that is, to its Maker,
not large.

Reflection

The Proportion

There is a magnificence so complete that everything else becomes small beside it. Not the grandest thing among things — greatness of a different category altogether, the kind that cannot be reached by adding. When it is glimpsed, even briefly, everything else shrinks: not into worthlessness, but into proportion.

We spend our lives believing our concerns are large. Ambitions, fears, grievances — they loom because we are inside them, the way a coin held close enough to the eye can blot out the sun. The verse of the Throne ends by setting the scale right: His Kursi extends over the heavens and the earth, and their preservation does not weary Him; and He is the Most High, the Magnificent. Whoever recites it is not being crushed. They are being located.

Notice what the religion then does with this Name. It does not leave it as a thought; it assigns it a posture. The words the Sunnah appoints for the bow of the prayer are Subḥāna Rabbiya al-ʻAẓīm — Glory be to my Lord, the Magnificent. It could have been given to the standing. It was given to the bow, so that the body would learn proportion before the mind consents: this Name is said from the place where your own height has been surrendered.

That could be crushing, and for some it is — but only if smallness were an insult. Here it is simply the truth, and the truth bears weight. When your life shrinks to its actual size — still real, still counted, still seen — you are released from the exhausting work of standing at the center of everything. Nothing small is thereby lost on Him; nothing is.

And there is a mercy folded into the Name. The greatness no mind can compass asks of the tongue a phrase any tongue can carry — two phrases, the Prophet ﷺ said, light on the tongue, heavy on the Scale: Subḥān Allāhi wa-bi-ḥamdih, Subḥān Allāhi al-ʻAẓīm. Allah did not require that you comprehend Him. He asked you to glorify Him, and made the glorifying easy. Do your work; carry your real and modest concerns; let the Magnificent remain magnificent. That is not diminishment. It is clarity, and in clarity there is rest.

This Name lives in the bow: you were never asked to measure His greatness, only to bend beneath it — and rest.

Qurʼan

وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ ۖ وَلَا يَئُودُهُ حِفْظُهُمَا ۚ وَهُوَ الْعَلِيُّ الْعَظِيمُ

His Kursi extends over the heavens and the earth, and their preservation does not weary Him. And He is the Most High, the Magnificent.

2:255 (Qurʼan, opens quran.com)

Āyat al-Kursī closes on this Name and on the one before it: what has just been described as immense is then described as no burden. Aṭ-Ṭabarī reads the close as the High, elevated over His creation by His power, and the Great whom nothing is greater than, and glosses lā yaʼūduhu as the keeping of the heavens and the earth costing Him nothing and pressing on Him with no weight. Magnitude without effort is the whole of the difference. The verse stands also at Names 36, 38, 62 and 63, five Names taken out of one āyah; 42:4 below is the only other place this pair stands together.

فَسَبِّحْ بِاسْمِ رَبِّكَ الْعَظِيمِ

So glorify the name of your Lord, the Magnificent.

56:74 (Qurʼan, opens quran.com)

The verse the words said in every bowing are taken from — subḥāna rabbiya l-ʻaẓīm. The same command closes the sūrah at 56:96 and closes Sūrat al-Ḥāqqah at 69:52, so the sentence stands three times and is the commonest of the six places the Name is said of Allah. Aṭ-Ṭabarī and Ibn Kathīr read al-ʻaẓīm of the Lord, the one as the Lord whose remembrance and naming are glorified and the other as the Lord who by His power created these things, though the Ḥafṣ text would allow the name, the two words carrying the same vowel. The Name is not merely stated in the Qurʼan; it is assigned a posture.

إِنَّهُ كَانَ لَا يُؤْمِنُ بِاللَّهِ الْعَظِيمِ

Truly he would not believe in Allah, the Magnificent.

69:33 (Qurʼan, opens quran.com)

The charge is stated with this Name attached, as though the refusal were first of all a failure of proportion. Aṭ-Ṭabarī reads it as the reason for what the verses before it order done to the man given his book in his left hand, requital for his disbelief in Allah in the world, and glosses the charge as his not affirming the oneness of Allah al-ʻAẓīm; the verse after it adds that he did not urge the feeding of the poor: a creed and an economy named side by side. The sūrah that opens this charge closes on the answer to it, at 69:52, where the Name is commanded to be glorified.

لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَلِيُّ الْعَظِيمُ

To Him belongs whatever is in the heavens and whatever is on the earth; and He is the Most High, the Magnificent.

42:4 (Qurʼan, opens quran.com)

The only other place al-ʻAlī al-ʻAẓīm stands; the verse is carried also at Name 36, for its first Name. What precedes the pair here is not the effortlessness of 2:255 but the ownership: everything in the heavens and on the earth is His, and then the two Names. Ibn Kathīr reads the close exactly as he reads it in Āyat al-Kursī. Set the two side by side and the pair is given twice with two different grounds — He carries it all without weariness, and it is all His — which is why the count of the Name matters: what is being called great everywhere else in the Qurʼan is inside that ownership.

فَإِن تَوَلَّوْا فَقُلْ حَسْبِيَ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ

So if they turn away, say: Allah is sufficient for me; there is no god but He. Upon Him I rely, and He is the Lord of the Magnificent Throne.

9:129 (Qurʼan, opens quran.com)

One of three places the word describes the Throne and not its Lord — with 23:86 and 27:26 — and the printed vowel settles it: al-ʻaẓīmi is in the genitive, following al-ʻarshi. It is the plainest instance of what the count shows, that the Qurʼan spends this word overwhelmingly on made things. Aṭ-Ṭabarī reports Ubayy ibn Kaʻb, through Ibn ʻAbbās in two reports, that the last āyah to come down was laqad jāʼakum rasūlun min anfusikum, to the end of the āyah, and reports ʻUmar accepting these two āyāt into the muṣḥaf on the word of one man of the Anṣār; al-Qurṭubī, with his scholars, names the man Khuzaymah ibn Thābit and says ʻUmar accepted them on his testimony alone. The verse the Prophet ﷺ is told to say when men turn away names the Throne great, and says of its Lord that He is enough, that there is no god but He, and that on Him he relies.

وَلَقَدْ آتَيْنَاكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْآنَ الْعَظِيمَ

And We have certainly given you seven of the oft-repeated, and the Magnificent Qurʼan.

15:87 (Qurʼan, opens quran.com)

The word applied to the Book. Aṭ-Ṭabarī collects the readings of the seven oft-repeated at length and records the two main ones, that they are the seven verses of al-Fātiḥah, which he reports from ʻUmar, ʻAlī, Ibn Masʻūd and Abū Hurayrah among others, and that they are the seven long sūrahs, and prefers the first himself, for the soundness of the report he gives on it from Abū Hurayrah; Ibn Kathīr records that choice and cites the Prophet’s ﷺ own words to Abū Saʻīd ibn al-Muʻallā naming al-Fātiḥah the seven oft-repeated and the Magnificent Qurʼan he was given. Carried here for what the grammar does: the adjective is in the accusative, following al-Qurʼān, so this is the Name’s word said of a revealed thing and not of its Revealer.

Dua

سُبْحَانَ رَبِّيَ الْعَظِيمِ

Glory be to my Lord, the Magnificent.

at-Tirmidhī 262 · ḥasan ṣaḥīḥ (at-Tirmidhī; Bashshār ʻAwwād Maʻrūf); ṣaḥīḥ (al-Albānī; Aḥmad Shākir; Darussalam)

Said in every bowing, from 56:74. The words are Ḥudhayfah’s narration at at-Tirmidhī 262, which reports the Prophet ﷺ saying subḥāna rabbiya l-ʻaẓīm in his bowing and subḥāna rabbiya l-aʻlā in his prostration; at-Tirmidhī gives his own verdict in the text. Muslim has the same words from Ḥudhayfah, in his account of the night prayer in which the bowing was nearly as long as the standing. Abū Dāwūd 869 is often cited for these words and does not carry them: it is the ʻUqbah ibn ʻĀmir report, and it does not contain these words at all, but the instruction to put the verse into the bowing when it came down, as 87:1 was put into the prostration. It is ḍaʻīf by al-Albānī and by Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, though Darussalam calls its chain ṣaḥīḥ; the practice does not rest on it, and Name 36 records the same about its other half. The body is bent when the word is spoken, which is the Sunnah’s way of stating a proportion that cannot be argued to.

لَا إِلَٰهَ إِلَّا اللَّهُ الْعَظِيمُ الْحَلِيمُ لَا إِلَٰهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ لَا إِلَٰهَ إِلَّا اللَّهُ رَبُّ السَّمَاوَاتِ وَرَبُّ الْأَرْضِ وَرَبُّ الْعَرْشِ الْكَرِيمِ

There is no god but Allah, the Magnificent, the Forbearing. There is no god but Allah, Lord of the Magnificent Throne. There is no god but Allah, Lord of the heavens and Lord of the earth and Lord of the Noble Throne.

Muslim 2730a; al-Bukhārī 6346 · ṣaḥīḥ (muttafaq ʻalayh)

The duʻāʼ of distress, one of the transmitted supplications that name this Name in the definite form: al-ʻAẓīm stands first of the four attributes in it, before al-Ḥalīm and before the two Throne-clauses. It asks for nothing. What a person in trouble is given is not a request but a set of proportions — the magnitude, the forbearance, and then the Throne twice, which the Qurʼan itself calls great at 9:129 above. Ibn ʻAbbās narrates it, through Abū l-ʻĀliyah and Qatādah in both collections. The wording printed is Muslim’s, all three declarations; al-Bukhārī has it word for word in one route and a shorter, two-part form in another. The supplication is carried at Name 32, which reads it for the forbearance.

Hadith

أُذِنَ لِي أَنْ أُحَدِّثَ عَنْ مَلَكٍ مِّنْ مَلَائِكَةِ اللَّهِ مِنْ حَمَلَةِ الْعَرْشِ إِنَّ مَا بَيْنَ شَحْمَةِ أُذُنِهِ إِلَىٰ عَاتِقِهِ مَسِيرَةُ سَبْعِمِائَةِ عَامٍ

I have been permitted to speak about one of the angels of Allah who bear the Throne: between his earlobe and his shoulder is a distance of seven hundred years’ travel.

Abū Dāwūd 4727 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd); isnād ṣaḥīḥ (Darussalam)

From Jābir ibn ʻAbd Allāh, through Muḥammad ibn al-Munkadir. A measurement is given for a created servant, and the effect is to make the Throne it carries unmeasurable. Magnitude here is approached the only way it can be, by exhausting the scale on something that is not the subject — and the Qurʼan does the same thing with the word itself at 9:129, where it is the Throne that is called great and not its Lord. The opening clause belongs to the report: permission had to be given before the report could be made.

كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ ثَقِيلَتَانِ فِي الْمِيزَانِ حَبِيبَتَانِ إِلَى الرَّحْمَٰنِ سُبْحَانَ اللَّهِ وَبِحَمْدِهِ سُبْحَانَ اللَّهِ الْعَظِيمِ

Two phrases light on the tongue, heavy on the Scale, beloved to the Most Merciful: Subḥān Allāhi wa-bi-ḥamdih, Subḥān Allāhi al-ʻAẓīm.

al-Bukhārī 6682; Muslim 2694 · ṣaḥīḥ

From Abū Hurayrah. The Name closes the second phrase. What no mind can compass is given to the tongue in four words, and the weight is placed on the Scale rather than on the speaker. Muslim has it through the same Ibn Fuḍayl, in the same words and in the same order; al-Bukhārī gives it again at 6406 and 7563.

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,674 words)

CARRIED ON THIS PAGE: SIX ayat. Carried before and now with named commentators: 2:255, SHARED WITH NAMES 36, 38, 62 AND 63 (38 named in build 157), the closing pair of Āyat al-Kursī; 56:74, the verse the bowing takes its words from; 69:33, where refusal is put as a failure of proportion.

ADDED: 42:4, THE ONLY OTHER PLACE AL-ʻALĪ AL-ʻAẒĪM STANDS, which the ref named and the page did not carry; 9:129, WHERE AL-ʻAẒĪM DESCRIBES THE THRONE AND NOT ALLAH, readable from the kasrah in the printed text; and 15:87, WHERE IT DESCRIBES THE QURʼAN. All three are appended, the three existing sub-items keep their positions, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 378 to 381.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 23:14, 56:96, 69:52, 23:86 and 27:26, all carried at NO Name; 87:1, carried at Name 36.

CORRECTED ON THE RECORD, THE COUNTS: computed from the Tanzil text with strip, ʻ-ẓ-m gives ONE HUNDRED AND TWENTY-EIGHT words in ONE HUNDRED AND TWENTY-SEVEN verses, 23:14 carrying two. The only look-alikes a widened pattern returns are yaʻiẓukum, waʻẓihim and aʻiẓukum, all from w-ʻ-ẓ, and all excluded. THE ADJECTIVE STANDS ONE HUNDRED AND SEVEN TIMES, and this is the fact the entry did not have: ʻaẓīm forty-nine times, ʻaẓīman twenty-two, and the definite al-ʻaẓīm thirty-six. NOT ONE OF THE SEVENTY-ONE INDEFINITE OCCURRENCES IS SAID OF ALLAH — they are said of a punishment, a reward, a day, a wrong, a trial — AND OF THE THIRTY-SIX DEFINITE ONES ONLY SIX ARE: al-ʻAlī al-ʻAẓīm at 2:255 and 42:4; rabbika l-ʻaẓīm at 56:74, 56:96 and 69:52; and bi-llāhi l-ʻaẓīm at 69:33. The other thirty go to al-fawz thirteen times, to dhū l-faḍl six, to al-ʻarsh three, to al-karb three, and once each to al-Qurʼān, al-khizy, aṭ-ṭawd, al-ḥinth and an-nabaʼ. SO THE NAME’S OWN WORD IS USED OF THINGS OTHER THAN ALLAH ABOUT SEVENTEEN TIMES FOR EVERY ONCE IT IS USED OF HIM, which is the reverse of al-Khabīr at Name 31 and is the entry’s best argument, since what is being called great in all those places is a thing measured against Him (corrected in build 157). Two of the six are inside Sūrat al-Ḥāqqah, which charges a man with not believing in Allah al-ʻAẓīm at 69:33 and closes at 69:52 by commanding that the name of the Lord al-ʻAẓīm be glorified.

CORRECTED, THE ROOT: the gloss was the desc’s own phrasing and followed no lexicon, and senseNote was null. IBN FĀRIS GIVES ONE SOUND ROOT AND IT IS NOT SIZE ALONE: largeness and strength, kibar wa-quwwah. The gloss now follows him with glossBasis ref, and a senseNote is written.

CORRECTED, THE DESC, AND THIS IS WHAT THE PASS CAME FOR: it said the same letters give ʻaẓm, bone, as if the language itself understood that true greatness is structural, what everything else rests on. THAT IS AN INVENTED ETYMOLOGY. Al-Khalīl, in al-ʻAyn, gives al-ʻiẓām as the plural of al-ʻaẓm and defines it as the shafts of the joints; Ibn Fāris files the bone under largeness and strength, and beside it ʻaẓmat adh-dhirāʻ, the thick part of the forearm. The relation the lexicons record is bulk, not structure, and nothing in them says the bone is what anything rests on. The sentence is removed and the lexicons put in its place. The desc’s other claim, that the magnificence is not spatial, IS RIGHT AND NOW HAS A LEXICON BEHIND IT: Lisān al-ʻArab says that al-ʻiẓam in the description of bodies is largeness of length and breadth and depth, and that Allah is exalted above that. READ, on the Hawramani aggregator and in the Lisān transcription: Ibn Fāris, al-Khalīl, Lisān al-ʻArab, and Ibn al-Athīr and al-Azharī as Lisān and the Tahdhīb are quoted there. Ibn al-Athīr gives the Name: the One whose measure has passed beyond the bounds of intellects, so that encompassing His inmost reality cannot be conceived. Al-Azharī: the ʻaẓamah of Allah is not given a modality, nor bounded, nor likened to anything, and the servants must know that He is ʻaẓīm as He described Himself and beyond that. NOT READ in a printed edition; all of it in transcription. NOT READ at all for this root: al-Jawharī, ar-Rāghib al-Iṣfahānī, al-Fayyūmī and az-Zabīdī, and nothing is claimed from them.

CORRECTED, THE REF: IT CARRIED THREE WRONG CITATION FORMS — Jāmiʻ at-Tirmidhī 262, which the house forms forbid, and Abī Dāwūd twice for Abū Dāwūd; it gave no count of the root; it named no lexicon and no commentator; it named 42:4 while the page carried it at no Name; and it did not carry at-Tirmidhī 3507 with its grades. All are fixed.

CORRECTED, THE QURʼAN NOTES: none of the three carried a named commentator. ONE duʻāʼ BECOMES TWO. THE FIRST HAD AN ESSAY IN ITS GRADE FIELD — some thirty words distributing two verdicts across two collections — AND A SOURCE THAT NAMED A BOOK WHOSE WORDING IT DOES NOT PRINT. Abū Dāwūd 869 was read against the dataset: it is the ʻUqbah ibn ʻĀmir report instructing that the verse be used in bowing, and IT DOES NOT CONTAIN THESE WORDS AT ALL, so it is out of the source field and into the note. The source now reads at-Tirmidhī 262 alone, whose Ḥudhayfah wording is what the page prints, and the grade gathers every verdict the dataset gives rather than two of them: ḥasan ṣaḥīḥ from at-Tirmidhī himself and from Bashshār ʻAwwād Maʻrūf, and ṣaḥīḥ from al-Albānī, from Aḥmad Shākir and from Darussalam. THE BOOK HAD RECORDED ONLY TWO OF THE FIVE, and had recorded for Abū Dāwūd 869 only al-Albānī’s ḍaʻīf, where the dataset adds Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, also ḍaʻīf, and Darussalam, who calls its chain ṣaḥīḥ. The note now says so. ADDED, A SECOND duʻāʼ: the duʻāʼ of distress, SHARED WITH NAME 32 and keyed reciprocally, WHICH IS ONE OF THE TRANSMITTED SUPPLICATIONS THAT NAME THIS NAME IN THE DEFINITE FORM (corrected in build 157), and the page had it at no Name of its own though Name 32 carried it. Its Arabic, English, source and grade are Name 32’s exactly; only the note differs. TWO aḥādīth, both verified against the dataset and both with their grades completed. Abū Dāwūd 4727 read ṣaḥīḥ by al-Albānī only; the dataset adds Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, ṣaḥīḥ, and Darussalam, isnād ṣaḥīḥ. al-Bukhārī 6682 with Muslim 2694 was confirmed word for word, and Muslim’s record carries no letter after the number, so the bare form is right.

MEDS 33: TWO QUOTATIONS THAT DID NOT MATCH THE BOOK’S OWN TRANSLATIONS — 2:255 and al-Bukhārī 6682 — and both now do; the second had turned kalimatān into two words where the page renders it two phrases.

POEMS 33 CORRECTED, AND THIS IS A MATTER OF FACT AND NOT OF STYLE: its first two stanzas said that some of what you see on a clear night is not there any more, the star having burned out centuries ago. THAT IS NOT TRUE OF THE STARS THE UNAIDED EYE CAN SEE. They lie within a few thousand light-years and all but a vanishing few are still burning; the belief is a common one and astronomers correct it. What is true is the part the poem actually needs, that nothing seen is seen as it now is, and the stanzas are rewritten to say that instead. CH 33 read and unchanged, and its own astronomy, that the light landing on the navigator’s face left before her grandmother was born, is sound.

OPEN: no lexicon was read in a printed edition.

OPEN: the identification of Darussalam with Zubayr ʻAlī Zaʼī for at-Tirmidhī and with the chain verdicts for Abū Dāwūd follows the dataset’s own grade rows and is not independently checked.

COHERENCE: Name 32 gains a reciprocal duʻāʼ link and no change of text; its copy of the duʻāʼ of distress already carries the source and grade strings this page now uses. Name 36, whose duʻāʼ note also records Abū Dāwūd 869 as ḍaʻīf by al-Albānī, agrees with what this page now says and is left as it stands, and its note now spells the citation in the house form (corrected in build 157).

IN BUILD 156, WITH NAME 32: the duʻāʼ of distress is cited Muslim 2730a; al-Bukhārī 6346, the route of al-Bukhārī that carries the three declarations word for word, where 6345 has the shorter two-part form; the note says so without numbers. One record keeps one source wherever it is carried, so the change made at Name 32 is made here; the rest of this page waits on its Phase 2 reading.

IN BUILD 157, FROM THE PHASE 2 READING: the desc and the record on the counts no longer make everything called great a thing He made, the Book being among them; each says it is measured against Him. The duʻāʼ of distress is one of the transmitted supplications that name the Name in the definite form, with Abū Dāwūd 3106 and 466 and at-Tirmidhī 2083 and 3577 beside it. The 69:33 note gives aṭ-Ṭabarī’s reading, requital for disbelief after the verses before it, and the 2:255, 56:74, 9:129 and 15:87 notes give his and Ibn Kathīr’s words as they stand at the pinned text; the ref sets 34:23’s and 13:9’s pairs beside 2:255 as Ibn Kathīr does and names Muslim 772 and Ibn Mājah 3861’s list. The 2:255 note and the carried line name Name 38; the 42:4 note, the first duʻāʼ note and the ḥadīth notes no longer narrate the page’s editing; the COHERENCE remark on Name 36 is brought up to date. The reflection’s bow waits on the author (A44).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 33 places the words at the bow of the prayer and gives them in the page’s English (A44); 2:255 reads His Kursi extends over the heavens and the earth, and their preservation does not weary Him: preservation is Name 38’s own noun, which Names 36 and 38 give too, and MEDS 33 quotes it so (A23).

الغفورNext · Name 34The Much-Forgiving

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