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CARRIED ON THIS PAGE: seventeen entries, four before and thirteen appended. Before: 3:97, 31:26, 14:8 and 35:15, their Arabic and English unchanged. Appended, all new to the book: 2:267, 4:131, 6:133, 10:68, 22:64, 29:6, 31:12, 39:7 from in takfurū to yarḍahu lakum, 47:38, 60:6 and 64:6, which with the four already here and 2:263, 27:40 and 57:24, which Names 32, 42 and 56 carry, put every ghaniyy said of Allah in the Qurʼan in the book; 3:181, aghniyāʼ said by people against Allah; and 96:6–7, istaghnā said of man.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: 2:245, carried at Name 20 and Name 21; 4:135, carried at Name 29 and Name 63; 2:263, carried at Name 32; 14:7, carried at Name 35; 4:6, carried at Name 40; 27:40, carried at Name 42; 57:24, carried at Name 56; 10:24, carried at Name 69; 2:273, 9:93, 59:7, 80:37, 80:5, 92:8, 7:92, 11:68, 11:95 and 14:6, all carried at NO Name.
CORRECTED ON THE RECORD, THE COUNT: gh-n-y on the pointed Tanzil text (count_gny.py; asserted in build_N88.py). The sweep of ghayn and nūn with up to two letters between returns 175 words: 102 look-alikes — b-gh-y (yabtaghūn, yabghūn), ṭ-gh-y (ṭughyān, ṭāghūn), gh-r-q (aghraqnā), gh-n-m (maghānim, ghanimtum, ghanam), gh-b-n (at-taghābun), b-l-gh (balaghna), ṣ-gh-r, r-gh-b, gh-r-r, gh-w-y, ḍ-gh-n, gh-f-l, gh-sh-y, n-gh-ḍ, gh-ḍ-ḍ, n-z-gh, sh-gh-l, gh-l-b, gh-f-r, gh-y-r, gh-r-y and others — and 73 words of the root, the definite al-ghaniyy said of no one but Allah. THE ADJECTIVE 24.
GHANIYY OF ALLAH 18: definite 8 (6:133, 10:68, 22:64, 31:26, 35:15, 47:38, 57:24, 60:6); indefinite 10 (2:263, 2:267, 3:97, 4:131, 14:8, 27:40, 29:6, 31:12, 39:7, 64:6). Beside ḥamīd 10 (2:267, 4:131, 14:8, 22:64, 31:12, 31:26, 35:15, 57:24, 60:6, 64:6), the ten Name 56 counts; ḥalīm at 2:263; karīm at 27:40, in Sulaymān’s words; dhū r-raḥmah at 6:133; ʻan al-ʻālamīn at 3:97 and 29:6; ʻankum at 39:7; no second attribute at 10:68 and 47:38. After a refusal 9: 3:97, 4:131, 14:8, 27:40, 31:12, 39:7, 57:24, 60:6, 64:6.
OF PEOPLE 6: ghaniyy at 4:6 and 4:135; aghniyāʼ at 2:273, the poor whom the ignorant think rich, 3:181, the claim against Allah, 9:93 and 59:7. THE FOURTH FORM 41, counted here for Name 89: Allah enriches 7 (4:130, 9:28, 9:74, 24:32, 24:33, 53:48, 93:8); availing denied 33; and 80:37, a concern that suffices him.
THE TENTH FORM 4: of Allah at 64:6; of man at 80:5, 92:8 and 96:7.
THE FIRST FORM 4: of peoples at 7:92, 11:68 and 11:95, as though they had never dwelt there, and of the land at 10:24. 24 + 41 + 4 + 4 = 73.
CORRECTED ON THE RECORD, THE PAGE: the 14:8 note said the warning of 14:7 was that gratitude is answered with increase while ingratitude is not; 14:7 says if you are ungrateful, My punishment is severe, as Name 35 prints it, and the note now quotes it. The 3:97 note set the verse beside the smallest individual refusal; aṭ-Ṭabarī records Ibn ʻAbbās, ʻAṭāʼ, aḍ-Ḍaḥḥāk, al-Ḥasan and Mujāhid and holds the kufr to be denial of the obligation of the pilgrimage, and the note now says so. The 35:15 note recorded its own appending from a live reading of an online Qurʼan page, used capitals for emphasis and named the meditation’s title field; rewritten on aṭ-Ṭabarī and as-Saʻdī. The 31:26 note gave the pairing to the tradition; rewritten on aṭ-Ṭabarī. The ref called 35:15 the definite Name-form as though it stood alone, where it stands eight times; gave the al-Ḥamīd pairing to the tradition, which reads the two as one description, with no source — struck as unattributed, and as-Saʻdī at 35:15, praiseworthy in His freedom from need and free of need in His praise, given; cited Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim; and set Name 63 against this Name as a standing that upholds, Himself held by nothing — struck as unchecked. The desc’s every other richness is relative, rich only by comparison and only while the supply holds, and a giver who needed the gift back would be trading, had no source — struck as unchecked; the desc now rests on the count, Ibn Fāris and aṭ-Ṭabarī. The root field rested on the desc, richness and independence; the gloss is now Ibn Fāris’s sufficiency, and the root relation reads shared-explicit with al-mughni because the ref names Name 89; the old Study Note’s one-sided edge by design no longer holds. The Duʻāʼ note’s contentment that stops needing more had no source — struck as unchecked. The ḥadīth note rested on the story’s rich man and on the sense everyone in the room would have assumed, where the report has no room; rewritten, and the grade ṣaḥīḥ given as ṣaḥīḥ (muttafaq ʻalayh), both records carrying the words letter for letter. MEDS 88 quoted 27:40 in words not the book’s, set to Name 42’s English, with aṭ-Ṭabarī on karīm there added; cited the ḥadīth qudsī as Ṣaḥīḥ Muslim and quoted portions the book did not carry, the most devout heart and the hungry and the naked, in a paraphrase — the portion is now carried here as Muslim 2577a and the meditation quotes it word for word, with aṭ-Ṭabarī at 31:12 beside it. POEMS 88 carried the banned happened to; said the artesian spring does not wait on rain at all, rises under its own pressure, and runs exactly as full as it always was in the driest year — an artesian aquifer is fed by rain that fell elsewhere and earlier, and its water rises because it is held under pressure in confining rock, so the lines now say it does not wait on this year’s rain and may still be running; before anyone was keeping records narrowed to in some aquifers thousands of years ago. The reservoir that empties exactly as fast as the drought demands and the hundred miles of cracked lakes are figures of the poem, recorded and left. CH 88 read; the story is the author’s and is left as written.
LEXICON: Ibn Fāris, Maqāyīs al-Lughah, vol. 4, pp. 397 and 398, read in his own text at islamweb: al-ghayn wa-n-nūn wa-l-ḥarf al-muʻtall aṣlān ṣaḥīḥān, one indicating sufficiency and the other a sound; al-ghinā in wealth; al-ghanāʼ with fatḥah and madd, sufficiency, as in lā yughnī fulānun ghanāʼa fulān; ghaniya ʻan kadhā fa-huwa ghānin; ghaniya l-qawmu fī dārihim, they dwelt, as though made free of need by it, and maghānīhim, their dwellings; al-ghāniyah; taghannaytu bi-kadhā and taghānaytu bihi, when you are made free of need by it; the second origin, al-ghināʼ, where the edition prints min aṣ-ṣawāb against ṣawt in the opening line. Ar-Rāghib and Lisān al-ʻArab not reached. Name 45’s Study Note reports Ibn Fāris glossing al-wusʻ as al-ghinā; not re-read here. TAFSĪR, read in their own texts through the tafsir dataset: aṭ-Ṭabarī at 2:263 (Ibn ʻAbbās by ʻAlī ibn Abī Ṭalḥah: al-ghanī, the one perfect in his freedom from need), 2:267, 3:97, 3:181, 4:131, 6:133, 10:68, 14:8, 22:64, 27:40, 29:6, 31:12, 31:26, 35:15, 39:7, 47:38, 57:24, 60:6, 64:6 and 96:7; as-Saʻdī at 35:15 and 3:181; Ibn Kathīr at 35:15. ḤADĪTH: al-ghaniyy and ghaniyy swept in the six editions. Said of Allah in 19 records: the rain supplication at Abū Dāwūd 1173 (al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Shuʻayb al-Arnaʼūṭ: ḥasan; Darussalam: isnād ḥasan; Abū Dāwūd: gharīb, its chain good); the lists at at-Tirmidhī 3507 (Aḥmad Shākir, al-Albānī and Zubair ʻAlī Zaī: weak) and Ibn Mājah 3861 (Shuʻayb al-Arnaʼūṭ: isnād ḍaʻīf with the list; Zubair ʻAlī Zaī: weak; al-Albānī: ṣaḥīḥ without it); vows to walk, in the Prophet’s ﷺ words, 11 — al-Bukhārī 1865 and 6701, Muslim 1642 and 1643a, Abū Dāwūd 3297, 3301 and 3303, at-Tirmidhī 1536, an-Nasāʼī 3852 and 3853, Ibn Mājah 2135; the hypocrites mocking a small charity, 4 — al-Bukhārī 1415 and 4668, Muslim 1018a, an-Nasāʼī 2530; and al-Barāʼ’s explanation of 2:267 at Ibn Mājah 1822. Of a servant: al-ghaniyy at Muslim 2965; Saʻīd ibn Zayd of himself at Abū Dāwūd 4650. Not counted: Muslim 988a, fa-anā ʻanhu ghaniyy, in a call to the man who hoarded whose speaker the words do not settle. Otherwise a rich man — maṭl al-ghaniyy ẓulm, charity given to a rich man, the rich feeding the poor — and a narrator named ʻAbd al-Ghanī. The al-Bukhārī and Muslim records carry no grade rows; at-Tirmidhī 2373 (Aḥmad Shākir and al-Albānī: ṣaḥīḥ; Bashshār ʻAwwād Maʻrūf: ḥasan ṣaḥīḥ; Darussalam: ṣaḥīḥ) and Ibn Mājah 4137 (al-Albānī and Shuʻayb al-Arnaʼūṭ: ṣaḥīḥ; Darussalam: in Muslim) are named in a note, not cited. Muslim 2721a letter by letter, and 2721b gives al-ʻiffah. Added: Abū Dāwūd 1173 on the Duʻāʼ page; al-Bukhārī 1865 with Muslim 1642, both carrying the printed words; Muslim 2965; and Muslim 2577a from all of you are hungry to the most wicked heart, linked as another portion with Names 16 and 29.
OPEN: No source read glosses al-ghaniyy at Muslim 2965. The meditation’s reflections, the line of the needy and the forehead that needed somewhere to rest, are the author’s.
COHERENCE: Name 56’s NAMED line said 22:64, 60:6, 2:267, 4:131, 31:12 and 64:6 were carried at no Name, and its body that the al-Ghanī pairings were carried nowhere and that Name 88 still gave the pairing to the tradition — repaired and recorded there as AFTER NAME 88. Name 89’s remark that this Name points at nobody is superseded and recorded there. Names 16 and 29 record the new portion of Muslim 2577a, and SHARED_LOCI joins the three as another portion; Muslim 2721a stays exact at Names 45, 88 and 89 with its Arabic unchanged. The edition count moves from 662 to 675. The meditation’s quotations of 35:15, 27:40 and Muslim 2577a match the book’s English word for word.
AFTER NAME 89: aṭ-Ṭabarī at 80:37 and 10:24 read at Name 89 — at 80:37 a matter that suffices him and occupies him from the concern of others, with Qatādah; at 10:24 as though the crops had not stood on the earth the day before, from ghaniya bi-l-makān, he dwelt there. The fourth form’s 41 are partitioned there, and al-Bukhārī 7493 is carried there, 3391 having lā ghinā lī.
AFTER NAME 94: Name 94 carries another portion of Muslim 2577a, from all of you are astray to I will guide you, and SHARED_LOCI now joins four.
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 two figures of MEDS 88, the line of the needy whose head is not in the line at all, and the forehead that needed somewhere to rest. This note already records both as the author’s; that record stands, the passages are unchanged, and they stay with him. AFTER THE ḤADĪTH READING: al-Bukhārī 3391 and 7493, which this note left for Name 89, were read whole. They are one report, through ʻAbd ar-Razzāq from Maʻmar from Hammām from Abū Hurayrah: while Ayyūb was bathing unclothed a flight of golden locusts fell upon him and he began to gather them into his garment, and his Lord called to him, Ayyūb, did I not make you free of need of what you see, and he said, yes indeed, my Lord, but I have no freedom from need of Your blessing. The fourth form of the root stands in the words of the Lord and the noun in Ayyūb’s answer, one exchange carrying both, which is what this note said the pair carried; Name 89 carries 7493 and gives the difference between the two recensions.
IN BUILD 191, FROM THE PHASE 2 READING: Name 94 carries a fourth portion of Muslim 2577a, and the report’s note now names it; the OPEN line no longer lists the fourth form’s partition, al-Bukhārī 3391 and 7493, or the commentary at 80:37 and 10:24, which the records AFTER NAME 89 and AFTER THE ḤADĪTH READING close.
IN BUILD 195, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 615), Lisān al-ʻArab (vol. 15, pp. 135–136) and al-Khalīl (al-ʻAyn, vol. 4, p. 450) are read at Shamela through its page reader, not in print, for gh-n-y: the absence of needs, which is Allah’s alone; al-Ghanī, who needs no one in anything while everyone needs Him; al-ghinā in wealth and al-ghināʼ in sound, Ibn Fāris’s two origins; nothing on this page is at odds with them, and the OPEN line no longer owes them.
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.
IN BUILD 207, FROM THE READING OF THE GRADES: Muḥammad Fuʼād ʻAbd al-Bāqī is no longer named as a grader on this page: the row the ḥadīth dataset gives in his name is al-Albānī’s ruling as it is printed with ʻAbd al-Bāqī’s edition of Ibn Mājah, read at Shamela through its page reader, not in print, and the edition gives no verdict of its own beyond quoting az-Zawāʼid; al-Albānī’s grade stands where it stood, and earlier records keep their words.