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CARRIED ON THIS PAGE: five verses. Kept, with the Arabic unchanged: 55:26–27, now in Name 85’s English and linked with it as another portion, and exactly with Name 74; 28:88, exactly with Name 74; and 16:96. Appended and new to the book: 20:73 from wa-llāhu, the one verse where the root is said of Allah Himself; and 18:46 from wa-l-bāqiyātu ṣ-ṣāliḥātu, moved from the Duʻāʼ page. Duʻāʼ: Muslim 2713a, the clause anta l-ākhiru fa-laysa baʻdaka shayʼ, linked as another portion with Names 73, 74, 75, 76 and 89. Ḥadīth: at-Tirmidhī 2470; Muslim 2960, now alone in its source; and Muslim 2958a.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: 24:39, carried at Name 64; 20:71, 20:131, 28:60, 42:36, 87:17, 20:127, 19:76, 26:120, 37:77, 69:8, 53:51, 74:28, 2:248, 2:278, 11:86, 11:116, 43:28 and 16:95, all carried at NO Name.
CORRECTED ON THE RECORD, THE COUNT: the entry had none, and said the verb yabqā is the whole of the Name’s direct grounding. B-q-y counted on the pointed Tanzil text with the pause marks removed (count_bqy.py, every word given one sense and asserted in build_N96.py). Bāʼ then qāf, at most two letters between, since the indefinite bāqin is written without its yāʼ, return 166 words; 145 are other roots, set aside by named pattern: s-b-q 37, b-r-q with istabraq 10, b-q-r 9, ṭ-b-q 4, w-b-q 2, b-q-l, b-q-ʻ, ʼ-b-q (abaqa, 37:140), b-s-q and ʻabqarī one each, bi- on a word of qāf 69, bi-qīʻah at 24:39 among them, and bi- on another word 9. A wider window adds five words, none of this root. B-q-y is twenty-one words in twenty-one verses: of Allah Himself, abqā at 20:73; of His Face, yabqā at 55:27; of what is with Allah or from Him, bāqin at 16:96 and abqā at 20:131, 28:60 and 42:36; of the Hereafter, 87:17; of punishment, 20:71 in Pharaoh’s claim and 20:127; the deeds that remain, 18:46 and 19:76; people who remain or none left, 26:120, 37:77, 69:8 and the verb abqā at 53:51; lā tubqī, 74:28; remnants and what remains of a thing, 2:248, 2:278, 11:86, 11:116 and 43:28. Abqā is eight words, seven of them the elative, and khayrun wa-abqā is five of those. Bāqin is the only masculine singular active participle, as the ref said. The definite al-bāqī is in no āyah.
CORRECTED ON THE RECORD, THE PAGE: FOUND FALSE AND CORRECTED — the desc, the 55:26–27 note and the Study Note gave the verb as the whole of the Name’s grounding in the Qurʼan, and the meditation said most Names arrive as nouns and this one as a verb; the root is said of Allah Himself at 20:73, and the claim about the other Names is struck. The ref and the meditation said the first verse is is perishing and not will perish, in the present; Ibn Kathīr reads it of what is coming, and the claim is struck. The page printed 55:26 as Everyone upon the earth will perish, where Name 85 prints Everyone upon it is perishing; it now has Name 85’s English. The 55:26–27 note said the verse grounds Names 41 and 85; Name 41 carries 55:27 only. The Duʻāʼ page carried 18:46, which is not a supplication; it is now on the Qurʼan page, and the Duʻāʼ page carries Muslim 2713a. The source al-Bukhārī 6514; Muslim 2960 paired two records where al-Bukhārī 6514 reads wa-yabqā maʻahu wāḥid; the source is now Muslim 2960, with no narrator in it, and al-Bukhārī 6514 is in the note with its reading. The meditation had two turning back at the grave and one going in with him, where the record has two return and one remains, and it gave the three things of the son of Adam to the report of Muslim 2958a, where the three and the rest left to people are Muslim 2959a’s; both are now given as the records have them. Its quotations of 55:27, 28:88, 18:46 and at-Tirmidhī 2470 are now the book’s English. The poem said some gorges were cut seventy million years ago by rivers running toward a sea that is also gone, that they sat open and empty for tens of millions of years, and that the snowmelt came off a young range; Karlstrom and others (Nature Geoscience 7, 2014) date the old Hurricane segment to 70–50 million years, carved by a north-flowing river, their supplement has the old channels clogged and the Hualapai Plateau channels filling with sediment from about 55 to about 18 million years ago, and the Colorado River joins Rocky Mountain drainage to the Gulf of California; the lines now say fifty to seventy million, running north, gravel filled them, and off the Rockies. The poem’s four hundred and forty-six kilometers now reads four hundred and forty-five. REMOVED AS UNVERIFIED — the desc’s He is not on the scale at all, and its reading of illā wajhah as the attribute affirmed without asking how or likening, given to the commentators and found in no source read; the 28:88 note’s not most things but everything, without remainder, now Ibn Kathīr’s every self passes away except His; the meditation’s the commentators, the disagreement is real, and a ḥadīth that never needed a commentary after it; the poem’s He does not endure through time and was never inside it, now nothing before Him and nothing after Him, as Muslim 2713a says; the 16:96 note’s account of how the verse came onto the page; the ḥadīth notes’ pointers to the meditation, their account of an earlier form of the page, the remark on vowel marks, the name of Muṭarrif’s father, which the record does not give, and the dashes said to be Muslim’s. The note on at-Tirmidhī 2470 said ʻĀʼishah gave most of the sheep away in charity; the record says only that they slaughtered a sheep, and the charity reading is now given as al-Mubārakfūrī’s. The ref’s Jāmiʻ at-Tirmidhī 2470 now reads at-Tirmidhī 2470, and its quotation marks are gone. SOURCED — the gloss and the root field are Ibn Fāris’s; the notes on 55:26–27, 28:88, 16:96, 20:73 and 18:46 are aṭ-Ṭabarī’s, Ibn Kathīr’s and as-Saʻdī’s; the charity reading of at-Tirmidhī 2470 and its tie to 16:96 are al-Mubārakfūrī’s.
THE SIX EDITIONS: al-bāqī as a word in eight records, all read. Of Allah only in the lists: at-Tirmidhī 3507, an-nūru l-hādī l-badīʻu l-bāqī: ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), gharīb by at-Tirmidhī; and Ibn Mājah 3861, aḍ-ḍārru n-nāfiʻu l-bāqī: isnād ḍaʻīf with the list (Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam), ṣaḥīḥ without it (al-Albānī). The other six are the rest of a thing: al-Bukhārī 6976, Muslim 2473a, Abū Dāwūd 1429 and 3012, an-Nasāʼī 3176 and 5403. Bāqin is in no record. Abqā llāhu ʻalayka mā yukhzīk, ʻUmar to Abū Sufyān, at al-Bukhārī 4043 and 4044, has Allah as the subject of the verb and is not the Name. Allāhumma within eight words of the root: Muslim 974a and an-Nasāʼī 2039, baqīʻ, another root; Saʻd ibn Muʻādh’s own supplication, fa-abqinī, at Muslim 1769c and al-Bukhārī 4122; and at-Tirmidhī 3570, mā abqaytanī: mawḍūʻ (Aḥmad Shākir; al-Albānī), ḥasan (Bashshār ʻAwwād Maʻrūf), ḍaʻīf (Darussalam). No supplication calls on Allah as al-Bāqī. Three follow the dead man in four records: Muslim 2960; al-Bukhārī 6514, wa-yabqā maʻahu wāḥid; at-Tirmidhī 2379, thalāth: ḥasan ṣaḥīḥ by at-Tirmidhī, ṣaḥīḥ (Aḥmad Shākir; al-Albānī), ḥasan ṣaḥīḥ (Bashshār ʻAwwād Maʻrūf), ṣaḥīḥ al-Bukhārī (Darussalam); an-Nasāʼī 1937, the three named first: ṣaḥīḥ (Abū Ghuddah; al-Albānī), ṣaḥīḥ, muttafaq ʻalayh (Darussalam). At-Tirmidhī 2470: ṣaḥīḥ by at-Tirmidhī; ṣaḥīḥ (Aḥmad Shākir; al-Albānī; Bashshār ʻAwwād Maʻrūf); isnād ḥasan (Darussalam). Muslim 2958a and 2958b, which says only like it, 2959a and 2959b, which says only like it, and Muslim 2713a, read. The printed portions of at-Tirmidhī 2470, Muslim 2960 and Muslim 2713a are contained letter for letter; Muslim 2958a in two runs, the ellipsis standing for one qāla.
READ: Ibn Fāris, Maqāyīs al-Lughah, the entry b-q-y whole, vol. 1, pp. 276–277, on Shamela. Aṭ-Ṭabarī at 55:26–27, 28:88, 16:95–96, 20:73, and 18:46 from its opening to his verdict; the opening of his 19:76 and 87:16–19. Ibn Kathīr at 55:26–27, 28:88 from lā ilāha illā huwa to the close, 16:96, 20:73, 87:17, and 18:46 on al-bāqiyāt aṣ-ṣāliḥāt. As-Saʻdī at 55:26–27, 28:88 from its second half, 16:95–96, and 20:71–73. Al-Mubārakfūrī, Tuḥfat al-Aḥwadhī, vol. 7, p. 142, on at-Tirmidhī 2470, on islamweb. Karlstrom and others, Formation of the Grand Canyon 5 to 6 million years ago through integration of older palaeocanyons, Nature Geoscience 7, 239–244 (2014), the article and its supplement. Search results only, no page opened: the IUGS geoheritage page on the Grand Canyon, a gorge 1.6 kilometers deep and 445 kilometers long.
NOT READ: al-Khalīl’s al-ʻAyn, ar-Rāghib and Lisān al-ʻArab for b-q-y in print; any tafsīr at 19:76 and 87:17 beyond what is recorded above; the route of the Abū Saʻīd report on al-bāqiyāt aṣ-ṣāliḥāt that al-Qurṭubī gives to an-Nasāʼī, outside the six editions, in which it does not stand; aṭ-Ṭabarī, Ibn Kathīr and al-Baghawī give it through Darrāj from Abū l-Haytham, Ibn Kathīr naming Aḥmad for it as well.
OPEN: Whether the occurrence field should read attested now that 20:73 says abqā of Allah Himself; left derived, since the Name’s own form is not in the Qurʼan, for the author — since closed, as recorded below. The poem’s most enduring-looking object on that continent is hyperbole; kept. The story’s carpet losing four fibers a year is an invented figure in an invented collection; kept. The meditation’s language younger than most mountains, not checked; kept.
COHERENCE: the desc, the ref and the notes give the same twenty-one words, the same Ibn Fāris and the same two readings of 28:88 under the same numbers; 55:26–27 is now in Name 85’s English, and Name 85’s 55:26 note and Study Note record it, as does Name 74’s, whose meditation quoted this page’s old English and now quotes the new; the Duʻāʼ page’s Muslim 2713a is linked as another portion with Names 73 to 76 and 89, whose Study Notes record it; the meditation quotes 55:27, 28:88, 18:46, at-Tirmidhī 2470, Muslim 2960 and Muslim 2958a in the book’s English; the story is unchanged.
AFTER NAME 85: its first āyah is linked with Name 85, which carries its two verses separately, as another portion. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of at-Tirmidhī 2470 now gives every grader in the dataset’s rows, each attributed to its record (the grade survey). AFTER THE CHAT-END AUDIT OF 81–85: at-Tirmidhī 2470’s grade cited al-Albānī’s aṣ-Ṣaḥīḥah 2544, a book not read; struck as unchecked, the rows given instead. AFTER THE CHAT-END AUDIT OF 1–99: the link from Name 85 is confirmed: the English of 55:26 here is identical with Name 85’s.
ON THE AUTHOR’S DECISION, THE STATUS LINE: the author keeps derived from verbal usage. The question was whether 20:73 raises it, where wa-llāhu khayrun wa-abqā is said of Allah Himself; it does not, because abqā there is the elative, better and more lasting, and not the participle. This page’s own count found al-Bāqī in no āyah. 20:73 strengthens the derivation and is recorded on the page as doing so; it does not make the Name attested. The item is closed.
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 hyperbole of POEMS 96 and the carpet of CH 96 that loses four fibers a year, an invented figure in an invented collection. This note already records both; that record stands, the passages are unchanged, and they stay with him.
ON THE AUTHOR’S LIST, THE TITLE AND THE RENDERINGS: Name 85 now reads The Lord of Majesty and Honour while the āyāt, the supplications and the reports still read Possessor of Majesty and Generosity. All twenty places were found and weighed one at a time, and every one of them is the book’s own rendering of a verse or of a report and not the book’s own prose; so none of them follows the title, nothing was changed, and whether that English should follow the title stays with the author. At this Name they are the āyah this page carries and the meditation’s quotation of it with its number. AFTER THE TAFSĪR READING AT NAME 96: the commentators the line above left unread at the verses of this page are read, and that line no longer stands as it did. All six were swept for b-q-y at every one of the five entries and every passage carrying the root was read at each, so that al-Qurṭubī, al-Baghawī and Ibn ʻĀshūr, who had been read at no verse of this Name, are now read at all five, and as-Saʻdī at all five as well. Nothing on the page was found false and no claim came off it. What the reading gives the notes, in order: at 55:26–27 al-Qurṭubī weighs what the Face means and chooses, with Ibn Fūrak and Abū l-Maʻālī, that it is an expression for the existence and the essence, grounding the choice on this very verse; at 28:88 the sweep corroborates the note by silence, since three of the six raise no word of the root in their comment at all and only Ibn ʻĀshūr argues the Name, reasoning it from there being no god but He; at 16:96 Ibn ʻĀshūr marks off the withness of this clause, what is laid up for them, from the withness of ownership elsewhere; at 20:73 al-Baghawī gives to Muḥammad ibn Isḥāq and Muḥammad ibn Kaʻb by name the two readings this note has from aṭ-Ṭabarī, and al-Qurṭubī gathers three; and at 18:46 al-Qurṭubī sets out five positions on the enduring good deeds with their holders and endorses the verdict aṭ-Ṭabarī reached, which this note reports, while Ibn ʻĀshūr accounts for the order of the two words. One thing bears on a claim struck at this Name before: the record says that a reading of the exception at 28:88 as an attribute affirmed without asking how was found in no source read, and it is still found in none at that verse; but at 55:26–27 al-Qurṭubī reports from al-Qushayrī that a group held the Face to be an attribute over and above the essence, not asked after as to how, and rejects it. So a named reporter for such a view now stands on the page, at the other verse and against the reporter’s own judgement; the struck claim, which put the reading in the mouths of the commentators at 28:88 and made it their agreement, stays struck. The ḥadīth item this record left unlooked for was looked for: the word bāqiyāt stands in no record of any of the six editions, all six searched with the same normalising used elsewhere and the control word ṣāliḥāt returning eleven records, so neither the Abū Hurayrah report nor the Abū Saʻīd one is in them; al-Qurṭubī ascribes the second to an-Nasāʼī, whose book among the six is the smaller Sunan, so the route is presumably the larger one, which was not run down and is left owed. What is still owed at this Name is the full entry rather than the root passage at each of the five, ar-Rāghib and Lisān al-ʻArab at the root, and the two verses this page names but does not carry; Name 97 stands where the reading list leaves it, with its files downloaded and unread.
IN BUILD 196, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 138), Lisān al-ʻArab (vol. 14, p. 79) and al-Khalīl (al-ʻAyn, vol. 5, p. 230) are read at Shamela through its page reader, not in print, for b-q-y: remaining is a thing holding to its first state, the opposite of passing away; Lisān’s al-bāqī is the One whose existence has no end ahead; al-Khalīl gives baqāʼ as the opposite of fanāʼ and istabqaytu as the senseNote gives it, but his own text gives baqā yabqā as a dialect without naming Ṭayyiʼ, which Ibn Fāris’s quotation of him names, and the senseNote gives it as Ibn Fāris quotes him; nothing on this page is at odds with them, and the NOT READ line owes them only in print; the notes no longer describe their own reading or this page. IN BUILD 199, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 55:26–27, 28:88 and 16:96 are read whole from the pinned dataset; at 16:96 Ibn ʻĀshūr’s sense of what is laid up is given to the verse before, where he gives it; al-Qurṭubī’s view of the Face and the words of al-Qushayrī and Abū l-Maʻālī are each given to their owner; as-Saʻdī, the further readings of the Face and Ibn ʻĀshūr’s Face as the essence are given; the NOT READ line owes 20:73 and 18:46. IN BUILD 200, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 20:73 and 18:46 are read whole from the pinned dataset, so that each entry of the page is read whole in all six; at 18:46 Ibn ʻĀshūr’s account of the order of the two words is given as he makes it, one sense signified twice, the first time in the verse before, and the argument for the daughters is given to al-Qurṭubī, whose it is; as-Saʻdī is given there and at 20:73, where Ibn Kathīr’s second reading from Ibn Isḥāq and Ibn ʻĀshūr’s reading are given too, and the note says that each of the six gives the elative what of His lasts; the occasion three of the six give at 18:46 and their reports on the words of remembrance are not given; the route of the Abū Saʻīd report is narrowed to an-Nasāʼī’s; the NOT READ line owes no tafsīr entry.
IN BUILD 204, FROM THE PHASE 2 READING: the National Park Service gives the canyon 277 miles, 446 kilometres, long, and at its deepest 6,000 vertical feet, 1,829 metres, from rim to river; the poem’s over a mile down at the deepest holds by it, the 1.6 kilometres of the IUGS page being the lesser figure, and its four hundred and forty-five kilometres is the IUGS page’s rounding of the same length; the NOT READ line no longer owes the Park Service. IN BUILD 205, FROM THE READING OF THE ḤADĪTH COMMENTARY: al-Qārī’s Mirqāt al-Mafātīḥ on the report of the sheep (vol. 4, p. 1346), read through Shamela’s page reader, not in print, gives the slaughterers as the Companions, from Ibn al-Malak, or the household, the more apparent, the shoulder as what was not given in charity, and all of it remains as pointing to the verse of what is with Allah; al-Mubārakfūrī’s glosses are his in nearly the same words and name no source; the note now says so, and the search-results line no longer owes al-Qārī.
IN BUILD 206, FROM THE BACKLOG READING OF THE GRADES: the grades of Ibn Mājah’s list are read in the editions’ text at Shamela through its page reader, not in print: al-Albānī grades the report ṣaḥīḥ without the enumeration of the Names; Shuʻayb al-Arnaʼūṭ gives its isnād as ḍaʻīf with the Names, their naming an insertion by some narrators, the report without them standing in al-Bukhārī; Muḥammad Fuʼād ʻAbd al-Bāqī’s edition gives no verdict of its own and quotes az-Zawāʼid, that Ibn Mājah’s route is ḍaʻīf; the ṣaḥīḥ and ḥasan ṣaḥīḥ this page gave the list were the dataset’s rows and not the editions’ verdicts on it, and the ref and the line on the six editions now give the editions’ verdicts, and the OPEN line no longer carries that question from Name 94.