Name 27 of 99

البصير

The All-Seeing

Al-Baṣīr

The lamplighter’s round — unseen, but not unwitnessed.

Meaning

From b-ṣ-r. The root has two origins, and the first is not the eye but knowledge of a thing: a man is baṣīr bihi, discerning of it. That is why the Qurʼan so often gives the Name an object: Seeing of His servants, Seeing of what you do. Al-Baṣīr sees the act and what is under it, with no organ, no angle, no distance, no blind spot. He does not look at your forms or your wealth, the Prophet ﷺ said, but at your hearts and your deeds. Said of Allah the definite form always follows As-Samīʻ, Name 26; between the two, nothing said and nothing done falls outside the record. It asks the servant to work for one Watcher, and to look past a face toward what stands behind it.

Root b-ṣ-r — the knowledge of a thing, and sight

Computed from the Tanzil text, b-ṣ-r gives one hundred and forty-eight words, look-alikes set aside. The adjective baṣīr stands fifty-one times: forty-two of Allah and nine of a human being — five the definite al-baṣīr set against al-aʻmā (6:50, 11:24, 13:16, 35:19, 40:58), two of Yaʻqūb’s sight restored (12:93, 12:96), one of the man raised blind (20:125), and 76:2, where man is made samīʻan baṣīran. Said of Allah the definite form stands only four times, at 17:1, 40:20, 40:56 and 42:11, and every one of them follows as-Samīʻ. Thirty-one of the forty-two name what is seen: bi-mā taʻmalūn or yaʻmalūn nineteen times, bi-l-ʻibād three, bi-ʻibādihi five, and once each bi-dhunūbi ʻibādihi (17:17), bi-kulli shayʼ (67:19), bihi (84:15) and binā (20:35); the eleven that name nothing are the ten beside as-Samīʻ and 25:20. Five join al-Khabīr. Ibn Fāris gives two roots: the first is the knowledge of a thing, whence al-baṣīrah, insight, and al-baṣīrah, the proof, the origin of all of it being the clearness of a thing, and baṣurtu bi-sh-shayʼ is to become knowing of it where abṣartuhu is to see it; the second is thickness, whence al-baṣr, two hides sewn edge to edge. Ibn al-Athīr, as Lisān al-ʻArab quotes him: among the Names, al-Baṣīr is He who beholds all things, their apparent and their hidden, without an organ, and baṣar said of Him is the attribute by which the perfection of what is seen is disclosed. Al-Layth: al-baṣar is the eye; al-Khalīl adds a penetration in the heart. On 6:103 aṭ-Ṭabarī gives Ibn ʻAbbās, that no sight encompasses Him while He encompasses sight, and Qatādah, that He is greater than that sights should comprehend Him; al-Qurṭubī, with az-Zajjāj, Ibn ʻAbbās and as-Suddī, confines the denial to this world and keeps the seeing of the Hereafter; Ibn Kathīr sets out the views of the early authorities. On 96:14 aṭ-Ṭabarī and Ibn Kathīr name Abū Jahl. On 17:1 Ibn Kathīr: Hearing of the sayings of His servants, Seeing of them, so that He gives each what he deserves. On 84:15 Ibn Kathīr: yes, He will bring him back as He began him. Reports: al-Bukhārī 50 with Muslim 8a; Muslim 2564c; al-Bukhārī 6384 with Muslim 2704a. The lists at at-Tirmidhī 3507, ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam, and Ibn Mājah 3861 carry al-Baṣīr.

Story

Every evening Hala walked the city with her pole and her small flame, and every morning she walked it again to put the lamps out. She had done it for nineteen years. In all that time she had rarely been thanked, because the people who benefited were asleep when she worked, and awake only in the light she had already made.

In her fortieth year a bitterness got hold of her. She was, she realized, entirely invisible. The city ran on her, and the city did not know she existed. She thought about the others like her — the woman who scrubbed the courthouse steps before dawn, the man who cleared the drains, the daughter who had nursed her mother for eight years in a back room with no one to see it. All of them working, suffering, holding things up, unwitnessed.

She did the work badly for a while. She skipped the two lamps at the end of Cooper’s Lane for twelve nights running, because nobody who mattered walked there, and a man coming off a late shift went into the canal and was pulled out shouting and unhurt. Hala heard about it the next day. She lit them every night for the rest of her life and never told anyone why she had once skipped them.

What ended the bitterness was a small thing. Walking home one morning she passed a girl of perhaps nine, sitting on a step, who said: “You’re the lady who makes the lights.” Hala stopped. The child had been getting up early for months, she said, just to see how it was done. She wanted to know whether it was the same flame all night or a new one at every lamp. Hala crouched down in the road and told her. She was late getting home for the first time in nineteen years.

What the child had changed was small, and Hala knew it. One girl on one step had seen a fraction of one round; and nothing about the nineteen years behind her had changed. But walking her round that night she found the bitterness would not come, because she had stopped believing in the word. Unwitnessed. She lit the two lamps on Cooper’s Lane, which no one in the city had ever watched her light, and did it the way she now did everything: like a woman working in full view.

Poem

Every eye you’ve ever looked through has a hole in it —
a small blank patch, exactly where the optic nerve
plugs into the back of the eye, with no room left
for anything to actually see.

You have never noticed. Not once, not for a second,
because the mind quietly paints over the gap
with whatever pattern surrounds it,
so seamlessly that most people live an entire life
without learning their own sight
has always had a hole it cannot see.

This is what looking costs, even at its best:
a blind spot built into the machinery,
invisible precisely because it’s the one place
that was never able to report back on itself.

Al-Baṣīr has no such gap.
Not a wider lens. Not a sharper one.
A seeing with nothing behind it to paper over —
nothing, not even the place
where your own eye
fails itself,
left unseen.

Reflection

The Seeing

The last Name ended mid-promise. Fear not, Mūsā was told, walking toward the loudest throne on earth; I am with you both — I hear and I see. The hearing has had its chapter. Here is the seeing. Begin with ours: human sight is a surface instrument. It reads faces fluently and hearts not at all; it needs light, angle, and nearness; it can be fooled by a smile held steady. We spend our lives being looked at by people who cannot see us — and looking at people we cannot see.

Al-Baṣīr is not that instrument enlarged. There is nothing like Him, the verse says, and in the same breath: He is the All-Hearing, the All-Seeing — a sight with no organ to tire, no darkness to defeat, no surface to stop at. And its priorities run opposite to ours. Truly Allah does not look at your forms or your wealth, the Prophet ﷺ said, in a report from Abū Hurayrah, but He looks at your hearts and your deeds. Everything we polish for inspection — the face, the record, the reputation — is precisely what the inspection passes over. The examined thing is the one thing no mirror ever showed you.

Like its twin, this Name faces two directions. Toward the overlooked it is pure comfort: the One who sees you when you rise, the Qurʼan says to the Prophet ﷺ, and your turning about among those who prostrate — worship performed for no audience had an audience all along. The scrubbed step, the nursed mother, the two lamps lit at the end of an empty lane, all of them in the story: unnoticed is a fact about people; it has never once been a fact about you. But toward the concealed wrong the Name is not a threat so much as a correction, and the Qurʼan asks the heedless its shortest question: does he not know that Allah sees? Every hidden sin was committed in front of Someone. The room was never empty. It has never been empty once.

The trace of this Name is iḥsān, and the Prophet ﷺ defined it in a single sentence when Jibrīl asked: that you worship Allah as though you see Him — for if you do not see Him, He surely sees you. Not surveillance to flinch under; an audience of One to work for. Then turn your own small seeing the direction His runs: past forms, toward hearts. Notice the struggle behind the held-steady smile; read the deed and not the reputation; and once a day, look at yourself without the mirror’s help — the flaw you keep explaining into comfort is already seen, so nothing is lost by your seeing it too. You cannot watch everything. But you can stop performing for everyone, and act instead for the one Watcher whose verdict was ever going to matter.

Worship as if seeing; live as one seen.

Qurʼan

لَيْسَ كَمِثْلِهِ شَيْءٌ ۖ وَهُوَ السَّمِيعُ الْبَصِيرُ

There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.

42:11 (Qurʼan, opens quran.com)

The definite Name-form, and one of its only four occurrences of Allah; in each of the four it follows as-Samīʻ. Ibn ʻAbbās, in al-Baghawī: He has no peer. Aṭ-Ṭabarī, on the close: He describes Himself by what He is — the Hearer of what His creation utters of speech, the Seer of their deeds, nothing of it hidden from Him and no knowledge of any of it escaping Him, so that every soul may be recompensed for what it earned. As-Saʻdī reads the verse’s two halves as answering two errors at once, those who liken Him and those who strip the attributes away, and glosses the second as the sight that takes in the creeping of a black ant on a bare rock on a dark night. Ibn ʻĀshūr takes the verse as the ground for declaring Allah free of organs, senses and limbs, so that samīʻ and baṣīr do not entail two organs. The verse stands also at Name 26, for the first of the pair.

لَا تُدْرِكُهُ الْأَبْصَارُ وَهُوَ يُدْرِكُ الْأَبْصَارَ ۖ وَهُوَ اللَّطِيفُ الْخَبِيرُ

Vision does not comprehend Him, and He comprehends all vision — and He is the Subtle, the All-Aware.

6:103 (Qurʼan, opens quran.com)

The asymmetry stated exactly: the seeing runs one way. Aṭ-Ṭabarī records the readings, and holds with the reports that the believers will see Him on the Day of Resurrection: Ibn ʻAbbās reads lā tudrikuhu as no sight encompasses Him while He encompasses sight, and Qatādah as He is greater than that sights should comprehend Him. Al-Qurṭubī: He is declared free of the marks of originated things, of which idrāk, in the sense of encompassing and delimiting, is one, while the seeing itself stands; az-Zajjāj reads it as not reaching the depth of His reality, and Ibn ʻAbbās and as-Suddī confine the denial to this world, the believers seeing Him in the next, which al-Qurṭubī calls the best of what was said. Ibn Kathīr sets out the views of the early authorities and gives ʻĀʼishah’s answer to Masrūq, that whoever claims Muḥammad ﷺ saw his Lord has lied, reciting this verse. The closing pair is Name 30’s, which carries the verse for al-Laṭīf.

أَلَمْ يَعْلَم بِأَنَّ اللَّهَ يَرَىٰ

Does he not know that Allah sees?

96:14 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī and Ibn Kathīr both name the man: Abū Jahl, who had threatened the Prophet ﷺ over praying at the House. Aṭ-Ṭabarī: does he not know, when he forbids Muḥammad the worship of his Lord and the prayer to Him, that Allah sees him, so that he would fear His assault and His punishment. Ibn Kathīr: does this one forbidding the rightly guided not know that Allah sees him and hears his speech, and will requite him for his deed in full. The question is put about what he failed to know rather than about what he will suffer; the threat comes after it, at 96:15.

قَالَ لَا تَخَافَا ۖ إِنَّنِي مَعَكُمَا أَسْمَعُ وَأَرَىٰ

He said: fear not — I am with you both; I hear and I see.

20:46 (Qurʼan, opens quran.com)

Said to Mūsā and Hārūn when they had said they feared Pharaoh would strike first. Wa arā — and I see — is this Name’s clause of the reassurance, as asmaʻu is Name 26’s. Aṭ-Ṭabarī: I see what you do and what he does, and none of it is hidden from Me. Al-Qurṭubī reads the two verbs together as an expression for the perception from which nothing stays hidden. Ibn Kathīr adds that Pharaoh’s forelock is held by Him, so that he does not speak, nor breathe, nor strike except by His permission. The root here is s-m-ʻ and r-ʼ-y, not b-ṣ-r; the verse is carried at both Names because one sentence gives both.

سُبْحَانَ الَّذِي أَسْرَىٰ بِعَبْدِهِ لَيْلًا مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأَقْصَى الَّذِي بَارَكْنَا حَوْلَهُ لِنُرِيَهُ مِنْ آيَاتِنَا ۚ إِنَّهُ هُوَ السَّمِيعُ الْبَصِيرُ

Glory be to Him who took His servant by night from the Sacred Mosque to the Farthest Mosque, whose surroundings We have blessed, to show him of Our signs. Truly He is the All-Hearing, the All-Seeing.

17:1 (Qurʼan, opens quran.com)

The second of the four definite occurrences of Allah, closing the verse of the night journey. Aṭ-Ṭabarī reads subḥāna as declaring Him free of what the idolaters ascribe to Him. Ibn Kathīr, on the close: Hearing of the sayings of His servants, believing and disbelieving, those who accept Him and those who deny Him, Seeing of them, so that He gives each what he deserves in this world and the next. The Name is set at the end of an account of what was shown to one servant: li-nuriyahu min āyātinā, to show him of Our signs — a seeing given, and then the Seeing that gives it.

بَلَىٰ إِنَّ رَبَّهُ كَانَ بِهِ بَصِيرًا

Nay — truly his Lord has ever been Seeing of him.

84:15 (Qurʼan, opens quran.com)

The Name with an object and nothing else in the sentence: bihi, of him. It answers the man of 84:14 who supposed he would never return — Ibn ʻAbbās and Qatādah, whom Ibn Kathīr cites, read yaḥūra as to come back, and he took it that he would not be returned to Allah after his death. Ibn Kathīr on the answer: yes, Allah will bring him back as He began him, and will requite him for his deeds, their good and their evil, for He has ever been Seeing of him. Aṭ-Ṭabarī places it after the record given behind the back. The verse is carried here because the Name is bound to a single person and to a single false conclusion he had drawn about himself.

الَّذِي يَرَاكَ حِينَ تَقُومُ ۝ وَتَقَلُّبَكَ فِي السَّاجِدِينَ

The One who sees you when you rise, and your turning about among those who prostrate.

26:218–219 (Qurʼan, opens quran.com)

The root is r-ʼ-y and not b-ṣ-r; the verse is carried as nearest in meaning, for the seeing of one servant at prayer. Aṭ-Ṭabarī reads ḥīna taqūm as when you rise to your prayer, with Mujāhid’s wherever you are, and of five readings of taqallubaka fī s-sājidīn prefers your turning with those who prostrate in their prayer with you, standing with them, bowing and prostrating; Mujāhid has that he saw those behind him as he saw those before him. Ibn Kathīr adds aḍ-Ḍaḥḥāk, when you rise from your bed or your sitting, and Qatādah, that He sees you standing and sitting and in your states, and gives from al-Bazzār and Ibn Abī Ḥātim that Ibn ʻAbbās read it as your passing through the loins of the prostrating. The passage closes at 26:220 on as-Samīʻ al-ʻAlīm.

مَثَلُ الْفَرِيقَيْنِ كَالْأَعْمَىٰ وَالْأَصَمِّ وَالْبَصِيرِ وَالسَّمِيعِ ۚ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ أَفَلَا تَذَكَّرُونَ

The likeness of the two parties is as the blind and the deaf, and the seeing and the hearing. Are the two equal in likeness? Will you not then take heed?

11:24 (Qurʼan, opens quran.com)

The definite form said of a human being, one of the five places al-baṣīr stands opposite al-aʻmā. Aṭ-Ṭabarī: the party of unbelief does not see the truth so as to follow it and act by it, and the seeing and the hearing are the party of faith, who saw the proofs of Allah and acknowledged what they indicated. Ibn Kathīr reads the believer as perceptive of the truth, telling it apart from falsehood, so that he follows the good and leaves the evil. Al-Qurṭubī gives aḍ-Ḍaḥḥāk dividing the four words between the two parties. Set beside 42:11 above, the two verses are the pair read from both sides: one word said of Allah and of a creature, and what they share is the word. The verse stands also at Name 26, for as-samīʻ.

Dua

وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ ۚ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ

And I entrust my affair to Allah — truly Allah is Seeing of His servants.

Qurʼan 40:44

Spoken by the believer of Pharaoh’s household at the moment his protection ran out. Ibn Kathīr reads the first clause as I rely on Allah and seek His help, and cut myself off from you; and the close as He is Seeing of them, guiding whoever deserves guidance and leaving astray whoever deserves it, His the conclusive proof and the complete wisdom. The Name is his whole security: not that he will be rescued, but that he is not unobserved. It is one of the three places the Name takes bi-l-ʻibād, and the verse after it says Allah guarded him from the evils they plotted.

إِنَّكَ كُنتَ بِنَا بَصِيرًا

Truly You have ever been Seeing of us.

Qurʼan 20:35

The close of the prayer Mūsā made before going to Pharaoh, the prayer that begins my Lord, expand my breast for me. Aṭ-Ṭabarī gives the petitions it gathers, among them that his brother be given to strengthen his back. The Name is the reason offered for the asking rather than the thing asked for: the request ends by saying that the state it was made from was already seen. It is the only place the Name takes binā, of us, and the asking is in the plural although one man is speaking.

Hadith

أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ

That you worship Allah as though you see Him; and if you do not see Him, then He sees you.

al-Bukhārī 50; Muslim 8a · ṣaḥīḥ (muttafaq ʻalayh)

The definition of iḥsān, from the ḥadīth of Jibrīl. The second clause does not soften the first; it removes the option of the question. The wording quoted stands identically at al-Bukhārī 50, from Abū Hurayrah, and at Muslim 8a, from ʻUmar ibn al-Khaṭṭāb by way of his son and Yaḥyā ibn Yaʻmur, while Muslim 8e, the Abū Hurayrah route, phrases the conditional fa-innaka in lā tarāhu. The clause does not say worship Him as though He sees you, which would have been the plainer statement of this Name; it asks for the harder posture and then supplies the Name as the fact under it.

إِنَّ اللَّهَ لَا يَنْظُرُ إِلَىٰ صُوَرِكُمْ وَأَمْوَالِكُمْ وَلَٰكِنْ يَنْظُرُ إِلَىٰ قُلُوبِكُمْ وَأَعْمَالِكُمْ

Truly Allah does not look at your forms or your wealth, but He looks at your hearts and your deeds.

Muslim 2564c · ṣaḥīḥ

From Abū Hurayrah. The Name’s desc quotes this sentence and the book carried it only at Name 31, for al-Khabīr; it belongs here too, because it states what the seeing passes over and what it settles on. Two people may present the identical form and the identical act; the looking goes past both. Muslim 2564b, by another route, gives the shorter wording, that He does not look at your bodies nor at your faces but looks at your hearts, with a pointing of the fingers to the chest. The verb here is naẓara and not the Name’s root, and the report is carried for the priority it sets rather than for the lexicon.

أَيُّهَا النَّاسُ ارْبَعُوا عَلَىٰ أَنْفُسِكُمْ فَإِنَّكُمْ لَا تَدْعُونَ أَصَمَّ وَلَا غَائِبًا وَلَٰكِنْ تَدْعُونَ سَمِيعًا بَصِيرًا

O people, go easy on yourselves — you are not calling upon one who is deaf or absent. Rather you are calling upon One who hears, who sees.

al-Bukhārī 6384; Muslim 2704a · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Mūsā al-Ashʻarī, said to companions raising their voices in dhikr on a journey. The wording printed here is al-Bukhārī 6384’s, which closes on the two Names of perception, samīʻan baṣīran; Muslim 2704a, whose wording is printed at Name 26, closes instead samīʻan qarīban wa-huwa maʻakum, without baṣīran. The two routes divide exactly at this Name, which is why the report stands on both pages in different words. The correction is not about reverence but about accuracy: volume concedes distance and deafness, and neither applies — and al-Bukhārī’s close adds that neither does invisibility.

Study Notes

Verified — directly attested

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CARRIED ON THIS PAGE: EIGHT ayat. 42:11, the definite Name-form after the denial of likeness, SHARED WITH NAME 26, now with aṭ-Ṭabarī, Ibn ʻAbbās in al-Baghawī, as-Saʻdī and Ibn ʻĀshūr; 6:103, the asymmetry, SHARED WITH NAME 30, now with aṭ-Ṭabarī on Ibn ʻAbbās and Qatādah, al-Qurṭubī on az-Zajjāj, Ibn ʻAbbās and as-Suddī, and Ibn Kathīr with ʻĀʼishah to Masrūq; 96:14, now with aṭ-Ṭabarī and Ibn Kathīr both naming Abū Jahl; 20:46, SHARED WITH NAME 26, now with aṭ-Ṭabarī, al-Qurṭubī and Ibn Kathīr.

ADDED: 17:1, the second of the four definite occurrences of Allah, with aṭ-Ṭabarī and Ibn Kathīr; 84:15, the Name bound to one man and to one false conclusion he had drawn about himself, with Ibn Kathīr and aṭ-Ṭabarī; 26:218–219, which the reflection quoted and the book carried at no Name, with aṭ-Ṭabarī and Ibn Kathīr on both readings of taqallubaka; and 11:24, the definite form said of a human being, SHARED WITH NAME 26 and keyed reciprocally. All four are appended, the other sub-items keep their positions, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 363 to 366; 11:24 was already carried at Name 26 and adds nothing to the count.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 67:19, carried at Name 20; 13:16, carried at Name 66; 6:50, 35:19, 40:58, 12:93, 12:96, 20:125, 76:2, 40:20, 40:56, 17:17, 20:35, 25:20, 96:15, 84:14, 26:220 and 40:44, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNTS: computed from the Tanzil text with strip, b-ṣ-r gives 148 words once the look-alikes are excluded, which are bi-ṣ-ṣabr from ṣ-b-r, bi-naṣr and bi-naṣrihi from n-ṣ-r, bi-Miṣr, bi-muṣrikhīya and bi-muṣrikhikum from ṣ-r-kh, and bi-muṣayṭir. The adjective baṣīr stands 51 times, 42 of Allah and 9 of a human being. OF THE 42, THE DEFINITE FORM STANDS ONLY 4 TIMES, and every one of the four follows as-Samīʻ; the 5 definite occurrences with the wāw are all of the seeing man in the likeness of the two parties, so that no definite al-baṣīr of Allah stands anywhere but after the Name before it. 31 of the 42 name what is seen and 11 do not, and the 11 are precisely the 10 beside as-Samīʻ and 25:20. The pairing count agrees with Name 26 from the other side: 10 places join the two Names.

CORRECTED, THE ROOT: the gloss followed nothing and now follows Ibn Fāris, with glossBasis ref, and a senseNote is added.

THE SUBSTANTIVE FINDING OF THIS PASS IS LEXICAL: Ibn Fāris gives b-ṣ-r TWO origins and puts KNOWLEDGE OF A THING first, not the eye — he is baṣīr bihi — with al-baṣīrah, the proof, under it and the clearness of a thing beneath all of it. That is what the Qurʼan’s own construction shows, since 31 of the 42 occurrences of Allah take bi- and an object. The desc and the ref are built on it.

READ: Ibn Fāris in full on the islamweb transcription; and in the Hawramani transcription, as search excerpts rather than whole pages, Ibn Manẓūr, with Ibn al-Athīr, al-Layth, Ibn Sīdah and al-Khalīl as that entry quotes them. NOT READ for this root: al-Jawharī, al-Fayyūmī, ar-Rāghib al-Iṣfahānī and az-Zabīdī, all of which were read for s-m-ʻ at Name 26 and are not claimed here; and al-Bayhaqī and al-Ghazālī not at all.

CORRECTED, THE DESC: it opened on sight and the insight behind it, which inverts Ibn Fāris; it asserted that He sees the tear wiped away before anyone turns and the injustice done where no court will ever convene, neither of which the sources give and the second of which asserts that a thing is unwitnessed by anyone; it said the Name is almost always paired with As-Samīʻ, where the count shows the definite form is ALWAYS preceded by it; and it quoted the Prophet ﷺ in a wording the book does not use. The new desc gives the two roots, the first sense, the object construction, the pairing rule and what the Name asks.

CORRECTED, THE REF: it carried the long citation forms Ṣaḥīḥ al-Bukhārī 50 and Ṣaḥīḥ Muslim 8a, now in house form; it gave no counts, no lexicon and no commentator. It now gives all three, with the second root, Ibn al-Athīr through Lisān al-ʻArab, and at-Tirmidhī 3507 with its grades.

CORRECTED, THE QURʼAN NOTES: 42:11 and 96:14 carried no commentator; 6:103 carried a production remark about parity with the Study note; 20:46 carried a production remark naming the reflection, and both are removed.

THE LAST NOTE ALSO NOW STATES THE DISTANCE: 20:46 and 26:218–219 use r-ʼ-y and not this Name’s root, and each says so. TWO duʻāʼ, BOTH QURʼĀNIC AND NEITHER PROPHETIC, which is recorded rather than covered over: no transmitted supplication calling on Allah by al-Baṣīr was found that could be verified, and none is invented. 40:44 CORRECTED: its note is now given with Ibn Kathīr and set among the three places the Name takes bi-l-ʻibād.

ADDED: 20:35, the close of Mūsā’s prayer before Pharaoh, the only place the Name takes binā, carried at no other Name. THREE aḥādīth. al-Bukhārī 50 with Muslim 8a, SHARED WITH NAMES 7 AND 43, the same Arabic in another English (A23; named in build 153), CORRECTED: its note now adds what the clause does not say, that it asks for worship as though the servant sees Him rather than as though He sees the servant, and supplies the Name as the fact beneath the harder posture.

ADDED: Muslim 2564c, from Abū Hurayrah, which the desc has quoted for the life of the book while the report stood only at Name 31, SHARED WITH NAME 31 with its source and grade strings copied unchanged, and its note stating that the verb is naẓara and not the Name’s root; and al-Bukhārī 6384 with Muslim 2704a, SHARED WITH NAMES 26 AND 53, printed here in al-Bukhārī’s wording, which closes samīʻan baṣīran where Muslim closes samīʻan qarīban wa-huwa maʻakum. THE TWO ROUTES DIVIDE EXACTLY AT THIS NAME, which is why the report stands at Names 26 and 27 in different words with identical source and grade strings. SHARED_LOCI: reciprocal quran links are added at 26 and 27 for 11:24, and reciprocal hadith links at 26, 27, 31 and 53, with hadith keys for 27 and 31 created in numeric order.

MEDS 27: p1 said human sight can be fooled by a smile held steady for three seconds, an invented measure, and the measure is removed; p2 quoted Muslim 2564c in a wording the book does not use, now brought to the book’s own with the Companion named; p3 quoted 26:218–219 as one verse tells the Prophet, which is now the Qurʼan says and the verse is carried on this page; p4 quoted the ḥadīth of Jibrīl loosely and now gives the book’s own wording, and the only Watcher is changed to the one Watcher, since the sentence is about which verdict counts and not about how many creatures watch. POEMS 27 checked and unchanged: the blind spot is where the optic disc lies, the filling-in is the visual system’s own, and nothing in the stanzas overstates it.

CH 27: the word unwitnessed is kept, because the story sets it inside Hala’s bitterness and then repudiates it in terms, but two narrator sentences that asserted it as fact are changed — the nineteen years no longer stand as unwatched, and the two lamps are now ones no one in the city had ever watched her light.

OPEN: no verified prophetic supplication naming al-Baṣīr; if one is found the Duʻāʼ page should take it.

OPEN: 57:4, He is with you wherever you are and Allah is Seeing of what you do, is the plainest instance of the commonest formula and is carried at no Name; it was weighed and left, and belongs to a later pass.

AUDIT: the counts here were taken by matching the four adjective forms exactly and reading the governing word by position, so a reader checking them should read the word before and after each occurrence.

COHERENCE: Name 26 gains a reciprocal quran link and a reciprocal hadith link and no change of text; Names 31 and 53 gain reciprocal hadith links only; the shared source and grade strings at 26, 31 and 53 already agreed and were left untouched.

IN BUILD 153, FROM THE PHASE 2 READING: the 26:218–219 note gives aṭ-Ṭabarī his own reading and preference, and Ibn Kathīr the sitting and the loins, with Qatādah; the 6:103 note gives aṭ-Ṭabarī’s view, with the reports, that the believers will see Him. The ref counts bi-mā taʻmalūn or yaʻmalūn, fifteen and four, and names Ibn Mājah 3861’s list. The ḥadīth line names Names 7 and 43 for the clause of iḥsān, whose English differs (A23). The note on Muslim 2564b names no one pointing, as the report names no one.

FROM THE CENSUS: Abū Mūsā’s report stands here and at Name 53 under the pair, al-Bukhārī 6384 leading, whose wording this page prints; since this build Name 26 cites Muslim 2704a alone, so the identical source and grade strings recorded above now hold at Names 27 and 53 only.

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: the clause of iḥsān takes Name 7’s English, which Name 43 already gives: That you worship Allah as though you see Him; and if you do not see Him, then He sees you (A23).

الحكمNext · Name 28The Impartial Judge

Al-Ḥakam

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