Name 94 of 99

الهادي

The Guide

Al-Hādī

The marsh channels — a way that must be shown.

Meaning

From h-d-y, which Ibn Fāris gives as two roots: going ahead in order to direct, from which al-hudā, the opposite of misguidance, and everyone who goes ahead to direct is hādin; and the sending of a gift, from which hadiyyah, and hady, the offering. The Qurʼan does not say al-hādī of Allah; He is hādiyan at 25:31 and la-hādi at 22:54, and in 111 of its 307 words of guidance He is the one who guides. As-Saʻdī at 28:56 separates two guidances: explaining and directing, which the Qurʼan affirms of the Prophet ﷺ at 42:52, and success and faith created in the heart, which he says is within no creature’s power. The prayer asks it in every rakʻah: ihdinā, guide us.

Root h-d-y — going ahead in order to direct (at-taqaddum li-l-irshād)

Counted on the Tanzil text, every word read in its verse: hāʼ and dāl at most two letters apart return 615 words, 299 of other roots (sh-h-d, j-h-d, ʻ-h-d, m-h-d; h-w-d, alladhīna hādū and Hūd; la-huddimat 22:40, al-hudhud 27:20, haddā 19:90, hudnā 7:156). H-d-y has 316 words in 268 verses: hady, the offering, 7, and hadiyyah, gift, 2 (27:35–36), Ibn Fāris’s second root; guidance 307 words in 261 verses. Allah is the guide in 111, in 105 verses; ihtadā and muhtad 60; hudā as a noun 51, and said of a revealed book 32; a human guide, or guiding denied of one, 21 (28:56, 42:52); scripture as subject 4 (17:9); guidance asked 2 (1:6; of Dāwūd at 38:22). The ten hādī-forms: of Allah at 25:31 and 22:54; denied of the Prophet ﷺ at 27:81 and 30:53; no guide for the one Allah leaves astray at 7:186, 13:33, 39:23, 39:36 and 40:33; a guide for every people at 13:7. The definite al-hādī is not in the Qurʼan. Ibn Fāris (Maqāyīs al-Lughah, vol. 6, pp. 42–43): hadaytuhu ṭ-ṭarīq, I went ahead of him to direct him; al-hādiyah, the staff, goes before the one holding it. At 87:3, wa-lladhī qaddara fa-hadā, Ibn Kathīr says it is like 20:50: He measured out a measure and guided the creatures to it. The Prophet ﷺ recited al-Fātiḥah in each rakʻah of ẓuhr, ʻaṣr and ṣubḥ (al-Bukhārī 776), and there is no prayer without it (al-Bukhārī 756). In the six editions al-hādī is said of Allah only in the two lists: at-Tirmidhī 3507, ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), gharīb by at-Tirmidhī; Ibn Mājah 3861, isnād ḍaʻīf with the list (Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam), ṣaḥīḥ without it (al-Albānī). Hādiyan mahdiyyan is the Prophet’s ﷺ prayer for Jarīr (al-Bukhārī 3020).

Story

The marshes went on for eighty kilometers and looked, to a stranger, like open water with reeds in it. They were not. They were a system of channels — some deep enough for a boat, most not, a few that closed behind you as the reeds moved — and men who went into them without a guide died there, not dramatically, but by going in circles until the water and the light ran out.

In April, after the rains, the marsh nearly doubled. Channels that had been dry became navigable. Others that had been clear closed under new growth, or shifted as the silt moved. What a guide knew in March was only partly true in April, and a guide who had not worked that season did not know it at all. Hamid took parties in April when others would not. The fee was higher and nobody complained about it.

The guides were a small number of families. Hamid’s had done it for six generations, and what he carried could not be written down: the whole system held in his head, its seasons, the way it rearranged itself after a flood, a hundred signs a passenger could not see even when they were pointed out. He was not smarter than his passengers. Several were scholars. It made no difference. The rule of the marsh was absolute and everyone understood it — in the boat you did what the guide said, immediately, including when it made no sense. He would turn back the way they had come, or take a channel visibly worse than the obvious one. Men who argued got a plain answer: you cannot see the bottom.

A land surveyor named Jamil argued with him once for fifteen minutes about a channel that was plainly the direct route. “I have mapped this region,” he said. “That channel runs north. We need north.” Hamid told him it ran north until the second bend and then into a bed silted two seasons deep that would not float them.

“I see water,” Jamil said. “I see the color of the water,” Hamid said. “You see water.”

Hamid was tired, and he gave way. They were four hours getting out, tracking back twice through channels Jamil could not tell from the ones beside them. The surveyor was quiet for most of it. At the landing stage he shook Hamid’s hand and said nothing at all about the afternoon, which Hamid thought was the most sensible thing he had done all day.

He was not offended by the arguing. He had been a passenger once himself, a boy in the bow, certain the wrong way was right. Years afterward a visitor asked him how the families had built up such a knowledge of the marsh, and Hamid corrected him on the one word. They had not built it. The channels were there before the families were, and every April the water came up and rearranged the whole system overnight into something no man had drawn, and the guides went out again and were shown it. He knew the marsh the way a man knows a language he was born into. He had not invented a word of it.

Poem

A young cuckoo has never met its parents.

It was raised in another bird’s nest, by another bird,
and the adults of its own kind were gone for Africa
weeks before it was ready to follow.
No one waits at the edge of the field.
No older cuckoo lifts off ahead of it.
And still, in its first autumn, it goes —
alone, thousands of miles,
to a wintering ground no living bird has shown it,
and arrives.

Nothing in its short life taught it the route.
It was handed no map, told no distances,
never shown where to turn or which coast to rest on.
Something was set in it before it left the nest,
an inherited orientation and not a learned one,
running on signals we have measured
and still cannot fully account for.

This is a stranger kind of guiding
than pointing at a road.
It is the road folded into the traveler
before the traveler can walk,
so that a bird with no teacher and no company
already carries the way
and does not yet know it is carrying anything.

Al-Hādī does both.
He stands at the head of the road and points —
prophets, scripture, a sign at the turning —
and He sets the orientation inside the one
who has to travel it,
and neither is the traveler’s doing.
The way is shown. The walking is given.

Reflection

The Showing

Everyone who has loved someone has, at some point, held out the way to them in an open hand and watched them decline it. You had the words. You were not wrong. It changed nothing. There is a temptation in that moment to conclude that you argued badly — that a better sentence existed somewhere and you failed to find it. The Qurʼan removes the temptation in a single line, and removes it from the one man least likely to need it removed: truly you do not guide whom you love, but Allah guides whom He wills. It was said, as al-Bukhārī 4772 and Muslim 24a record, about an uncle — the man who had sheltered the Prophet ﷺ from boyhood, protected him when the city turned against him, and died without saying the words. If the Messenger of Allah ﷺ was not given the guidance of the person who had defended him longest, then no sentence you failed to find would have been the one.

The root h-d-y runs through the Qurʼan in two currents, and as-Saʻdī, at 28:56, separates them. There is the guidance of showing: the road indicated, the sign posted, the book sent down, the prophet sent to point. Of this the Prophet ﷺ was told, in another verse and without qualification, and indeed, you guide to a straight path. He did it. It is real guiding, and a man may do it for another man. Then there is the second current, which nothing created has managed even once — the guidance that gets inside, that turns a heart from refusing to accepting, that takes the road a man has already been shown and puts his feet on it. The first can come from a father, a teacher, the guide in the story at his landing stage. The second has one Giver, and He does not delegate it.

Beneath both there is a third, older than either, which the Qurʼan states almost in passing when Pharaoh demands to know who Mūsā’s Lord is: our Lord is He who gave each thing its creation, then guided. Not guided the believers. Guided each thing. The root turning under the soil toward water it has no way of knowing is there. The bird in the poem that never met its parents, crossing a continent to a place no living bird has shown it. The newborn’s mouth, which knows what to do before it knows anything at all. Not one of them worked it out. It was set in them before they were asked to travel, and it is not advice — it is part of how they were made.

Which raises the question the first sūrah answers before it is asked. If guidance is His to give, and He has given it, why is the believer — already believing, already standing in prayer — commanded to ask for it again? Seventeen times a day at the very least, in every rakʻah of the obligatory prayers, the same seven verses, and at their center a request he appears no longer to need: guide us to the straight path. He is not asking to be converted. He is asking to be kept, and kept walking, and shown the next thing he cannot yet see — because the path is not a possession but a position, and no one holds a position for a single hour except by being held there. The Prophet ﷺ, who had no doubt about his own guidance, prayed constantly: O Turner of hearts, make my heart firm upon Your religion. Umm Salamah asked him why he said it so often. He told her that there is no human being whose heart is not between two of the Fingers of Allah, and that whomever He wills He keeps firm, and whomever He wills He causes to deviate (at-Tirmidhī 3522).

So show the way. Teach, correct, sit with the one who is lost, say the true thing plainly and then say it again. That work is commanded and it is honest work. Only do not mistake it for the other thing. You are not the reason anyone arrives; you are one of the signs He set along the road, and He has never been short of signs. And when you look at your own believing — at the fact that you, of all people, are the one holding the book instead of arguing against it — understand what you are looking at. You did not reason your way here. You were shown, and then you were brought, and the bringing was not yours.

Seventeen times before tomorrow you will ask to be shown a path you are already standing on — that is not redundancy; the heart is held on the road one step at a time, and Al-Hādī gives the step as well as the road.

Qurʼan

وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا

And sufficient is your Lord as a Guide and a Helper.

25:31 (Qurʼan, opens quran.com)

The second half of the verse; the first says Allah made for every prophet an enemy among the criminals. Ibn Kathīr: Allah is the guide and helper of whoever follows His Messenger, and He said guide and helper because the idolaters turned people from following the Qurʼan so that no one would be guided by it. Aṭ-Ṭabarī reads it as said to the Prophet ﷺ: your Lord suffices you as a guide to the truth and a helper against your enemies. Al-Qurṭubī and al-Baghawī both gloss it: as We made enemies for you among the idolaters of your people, so We did for every prophet before you. Al-Qurṭubī goes on with the consolation his reading turns on: so be patient under My command as they were patient, for I am your guide and your helper; al-Baghawī gives it from Muqātil: let it not weigh on you, for the prophets before you met this from their people, so be patient under My command as they were patient, for I am your helper and your guide. Al-Qurṭubī parses the two words as a state or a specifier, meaning He guides you and helps you, so take no account of whoever takes you for an enemy. As-Saʻdī: He guides you so that you reach what you seek and the good of your religion and your world, and helps you against your enemies, so let Him suffice you and rely on Him; and the enemies set against every prophet serve the truth, which rises over falsehood and grows plainer for being opposed. Ibn ʻĀshūr reads the promise as a promise of the guidance of many of those who were that day turning away, and takes the whole clause as an intimation that the matter is to be committed to Allah, who suffices for the guidance and for the help.

وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

And truly Allah does guide those who have believed to a straight path.

22:54 (Qurʼan, opens quran.com)

Between 22:53, where what Satan casts is made a trial for those with disease in their hearts, and 22:55, where those who disbelieve stay in doubt of it until the Hour. Ibn Kathīr: in this world He directs them to the truth and to following it, and in the next He guides them to the path that reaches the degrees of the Gardens. As-Saʻdī: because of their faith; the straight path is knowing the truth and acting on it. Al-Qurṭubī: those given knowledge are the believers, and it is said the People of the Book; their hearts humbling is their growing still, and it is said their becoming pure; the guiding to a straight path is His making them firm upon guidance. He records a reading of the participle with tanwīn, from Abū Ḥaywah. Aṭ-Ṭabarī: He directs those who believe in Allah and His Messenger to the straight truth and the plain truth by cancelling what Satan cast, so that Satan’s plot does not harm them. Al-Baghawī: what they were given is tawḥīd and the Qurʼan, and, from as-Suddī, the belief that Allah cancels; the straight path is a sound way, Islam. Ibn ʻĀshūr sets the guiding of this verse against the casting of the verse before it: what Satan casts is doubt and corruption thrown against what those sent were calling to, and Allah cancels it by His guidance and by making His signs plain, which is what the firming of the signs means. Of the clause itself he says that those who believe are named where those given knowledge might have been referred to, to praise them by their faith and to intimate that their faith is the cause of their being guided; and that the guidance meant is Allah’s care in easing the way, for otherwise He guided both groups by the call and the directing, and some were guided and some disbelieved.

إِنَّكَ لَا تَهْدِي مَنْ أَحْبَبْتَ وَلَٰكِنَّ اللَّهَ يَهْدِي مَن يَشَاءُ

Truly you do not guide whom you love, but Allah guides whom He wills.

28:56 (Qurʼan, opens quran.com)

Revealed about Abū Ṭālib, the Prophet’s ﷺ uncle, who at his death refused to say lā ilāha illā llāh: al-Bukhārī 4772 and Muslim 24a name him, and Muslim 25a says his uncle. Ibn Kathīr sets it beside 2:272, their guidance is not upon you, and calls this verse the more specific. As-Saʻdī: the Prophet ﷺ, and anyone else the more so, cannot give the guidance of success and of faith created in the heart; what 42:52 affirms of him is the guidance of explaining and directing. Al-Qurṭubī corrects az-Zajjāj on the occasion: az-Zajjāj said the Muslims are agreed that it came down about Abū Ṭālib, and al-Qurṭubī answers that the right way to put it is that most of the commentators say so, and that it is the wording of the two Ṣaḥīḥs; he adds from Abū Rawq and Qatādah that the half which says Allah guides whom He wills points to al-ʻAbbās. Aṭ-Ṭabarī allows two readings of whom you love, whom you loved to see guided and whom you loved for his kinship to you, and glosses the close as His knowing who it was already in His knowledge would be guided. Al-Baghawī gives Mujāhid and Muqātil for that close, whoever guidance was decreed for. Ibn ʻĀshūr reads the address as consolation and as an intimation that the matter is to be committed to Allah, and notes that wording general in itself, coming down on a particular occasion, covers that occasion and everyone else with it. Ibn ʻĀshūr states at this verse a distinction between two guidings, and states it again at 42:52, so that he and not as-Saʻdī alone stands behind it; but the two do not state the same thing. Here he calls the guiding of this verse the guiding in act, that Allah creates whom He wills receptive to guidance within a determined span and after a limited number of calls, until his breast is opened to faith; and he names the other verse as the guiding by the call and the direction, and says in as many words that the two applications differ. What is more his own is the account he gives of the closing clause: He is more knowing than anyone of the guided in their states and in the measures of their readiness, as their natures have been made fit for sound looking and the acceptance of good and the fear of the outcome, and each of these has its own extent and its own causes, constitutive causes in the man and in his forebears and causes of his growth or his weakness, of frame and of setting and of age and of understanding. No other entry of the six reasons the closing clause out in that way. From his reading of the wording — general in itself, come down on a particular occasion — he draws one consequence further that no other entry raises: that the sūrah must have come down just after the death of the uncle, in the third year before the emigration, or else that this verse was set after the verses before it by a particular instruction. That is a dating argument, and it is his alone. The same entry quotes az-Zajjāj that the Muslims agreed the verse came down about the uncle, and cites al-Qurṭubī on the same page for the wording of the two sound collections — but it does not carry al-Qurṭubī’s express correction of az-Zajjāj. So the entry that reads the other commentators passes on the claim the commentator it cites had rejected. Both stand as their entries have them. Aṭ-Ṭabarī gives nine chains for the occasion, and two things come out of them. He offers the kinship reading in his own voice as a position that could be held, saying that if it were said the meaning is you do not guide him whom you have loved for his kinship to you, that would be a way of taking it; which is the second of the two readings he allows. And the refusal itself has two wordings in two chains and neither is chosen: by Abū Hurayrah, that were it not that Quraysh would shame him, saying nothing drove him to it but the dread of death, he would have gladdened his nephew’s eye with it; by Mujāhid, that it is the religion of the elders; and by the father of Saʻīd ibn al-Musayyab, that he is on the religion of ʻAbd al-Muṭṭalib, with Abū Jahl and ʻAbdullāh ibn Abī Umayyah prompting him each time the words were put to him. The chain from ʻAṭāʼ from ʻĀmir adds the shallow of the Fire, two sandals of fire that make the brain of the head boil, none of the people of the Fire lighter in punishment than he, and ties this verse to him; and Ibn ʻUmar, asked outright whether it came down about him, answered yes. Ibn Kathīr calls this verse more particular than the other two he sets beside it, and says the love was of nature and not of the law, and that the decree outran the man and he was snatched out of his nephew’s hand. He names at-Tirmidhī’s own grade of one path, that it is good but strange and known only from the ḥadīth of Yazīd ibn Kaysān, and he names Ibn ʻAbbās, Ibn ʻUmar, Mujāhid, ash-Shaʻbī and Qatādah for the occasion. And then he carries a report that none of the other five gives, from Ibn Abī Ḥātim and in the Musnad, of the man of Tanūkh who came as the envoy of the emperor with a letter, and was asked whether he had any desire for the religion of his father Ibrāhīm, the upright religion, and answered that he was the envoy of a people and upon their religion until he returned to them — at which the Messenger laughed, and looked at his companions, and recited this verse. So the entry that has just said the two sound collections establish the occasion of the uncle also carries an occasion that is not the uncle at all, and one in which the verse is recited by the Messenger rather than sent down to him. It is not carried here and no grading is claimed for it beyond what its own entry gives. Al-Qurṭubī is the shortest of the six at this verse. Beyond it he sends his reader away to the sūrah where he treated the matter, as is his habit; and he gives from Jubayr ibn Muṭʻim, without a grade, that no one ever heard the revelation being cast upon the Messenger except Abū Bakr, who heard the angel saying, recite: you do not guide whom you love. Al-Baghawī gives Mujāhid and Muqātil for the closing clause, of him for whom guidance was decreed, and the refusal in the shaming form. His entry runs on into the verse that follows, and there he names the man who said they would be snatched from their land as al-Ḥārith ibn ʻUthmān ibn Nawfal, where Ibn Kathīr, from ʻAmr ibn Shuʻayb from Ibn ʻAbbās, and noting that ʻAmr did not hear it from him, names al-Ḥārith ibn ʻĀmir ibn Nawfal. The two namings stand as their entries have them. And as-Saʻdī turns his short entry at the end: the Messenger did his uncle a greater kindness than the uncle ever did him, calling him to the religion and counselling him wholly, greater than the sheltering and the helping and the shielding from his people that he had of him — but the guiding is in the hand of Allah.

قَالَ رَبُّنَا الَّذِي أَعْطَىٰ كُلَّ شَيْءٍ خَلْقَهُ ثُمَّ هَدَىٰ

He said: Our Lord is He who gave each thing its creation, then guided.

20:50 (Qurʼan, opens quran.com)

Mūsā’s answer to Pharaoh, who asked who their Lord was. Ibn Kathīr gives Ibn ʻAbbās, He made man a man, the donkey a donkey and the sheep a sheep, and Mujāhid, He gave each thing its form, and reports some commentators who read it like 87:3. Aṭ-Ṭabarī reads it as the like of its make: He gave each thing a mate of its own form, the man none among the beasts and the beast none among men, then guided it to the approach from which offspring comes and to its other benefits of food and drink; the word like is left unsaid, and he argues it from the gift, since the giver does not give a thing itself. As-Saʻdī: then He guided every creature to what He created it for, and this guidance is seen in all creatures. Ibn ʻĀshūr takes thumma in both its senses at once, the order of time and the order of rank: He created the things, then guided them to what He created them for and to the truth after creating them and pouring His favours upon them, as the two paths are named elsewhere and marked off from each other by plain evidence. He quotes az-Zamakhsharī on the answer itself, that for brevity, for comprehensiveness and for plainness to anyone who brings his mind to it and looks with a fair eye there is nothing like it.

وَالَّذِي قَدَّرَ فَهَدَىٰ

And who measured, then guided.

87:3 (Qurʼan, opens quran.com)

Ibn Kathīr: this verse is like 20:50; He measured out a measure and guided the creatures to it. He gives Mujāhid: He guided man to wretchedness and happiness, and cattle to their pastures. Aṭ-Ṭabarī gives Mujāhid and the males guided to the approach of the females, and takes the guiding as general, to the path of good and of evil and the rest, until a report that establishes proof makes it particular; he holds the doubled verb right by the agreement of the proof, al-Kisāʼī alone reading it light. As-Saʻdī: a measuring that all the measured follow, and the general guidance, every creature guided to its good. Al-Qurṭubī gathers more of the earlier readings of this verse than any other of the six. He records the two readings of the verb, with the middle letter doubled and without, and takes them in one sense, allowing besides that the light one is from owning, He owned the things and guided whom He wills; he gives Mujāhid twice, that He measured out wretchedness and happiness and guided to right and to error, and that He guided man to happiness and wretchedness and cattle to their pastures; and he gives Ibn ʻAbbās with as-Suddī, Muqātil and al-Kalbī, that He taught His creation how the male comes to the female, citing for it the verse of Ṭā Hā, which is the same tie Ibn Kathīr makes. From ʻAṭāʼ: He made for every beast what is fit for it and guided it to it; from as-Suddī: He measured the term of the child in the womb and then guided it to come out; from al-Farrāʼ: the sense is that He guided and led astray, one of the pair standing for both, as a garment is said to guard from the heat and not also from the cold. Al-Qurṭubī allows besides that the guiding here is the calling to faith, and reports from his own teachers that the whole run of these clauses is the explaining of the loftiness the sūrah opens on. Ibn ʻĀshūr joins the guiding to the measuring as effect to cause: He guided each measured thing to what it was measured for, the cow measured for milk to grazing and to tending its young, the bee measured for honey to the blossoms and to its six-sided cells; the object of the verb is left unsaid to make it general, and the generality holds only for what can take guidance, the kinds with perception and will, so that the tree measured to bear fruit is measured and not guided; and if what He created is man alone, the guiding is the particular one of perception and reason.

وَإِنَّكَ لَتَهْدِي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

And indeed, you guide to a straight path.

42:52 (Qurʼan, opens quran.com)

The same verse makes the Qurʼan a light by which Allah guides whom He wills of His servants, and then says the Prophet ﷺ guides. Aṭ-Ṭabarī: you guide Our servants to a straight path by calling to Allah and making it plain to them; Qatādah cites 13:7, for every people a guide, a caller who calls them to Allah. Ibn Kathīr explains the path by 42:53: the path of Allah, His law. As-Saʻdī gives the guiding in the terms of explaining and directing: you make the path plain to them, clarify it, urge them toward it and warn them away from its opposite, while the light is what people see by in the darknesses of unbelief and of passion. Al-Qurṭubī and al-Baghawī gloss the verb as you call and you direct, and give the light as faith, from Ibn ʻAbbās and aḍ-Ḍaḥḥāk, or as the Qurʼan, from as-Suddī; al-Qurṭubī reports a reading of the verb in the passive, from ʻĀṣim al-Jaḥdarī and Ḥawshab, and a reading of Ubayy which puts the word for calling in its place, of which an-Naḥḥās says that it is not to be recited, being against the written text, and is to be taken as its speaker’s explanation of the word. Ibn ʻĀshūr reads the spirit of the verse as the law itself, souls being guided by it, the guiding of minds out of error likened to the entering of the spirit into a body that was a frame before. The two entries that work both ends of the argument, as-Saʻdī’s and Ibn ʻĀshūr’s, do not give the same distinction. As-Saʻdī makes the two guidances differ in kind: what is denied at the other verse is the creating of faith in the heart, and what is affirmed here is the making plain and the clarifying and the urging toward it and the warning away from its opposite. Ibn ʻĀshūr makes them differ in scope: the guiding in the first half of this verse is a particular guiding, which is the creating of faith in the heart, and the guiding in the second half is a general guiding, which is the directing of people to the way of good, and he says plainly that the one is not the other. And he draws from the grammar a consequence as-Saʻdī does not: the object of the second verb is deleted in order to make it universal, so that what is affirmed of the one addressed is that he guides all people. Both readings stand and neither is chosen. Al-Qurṭubī is the fullest of the six here. Qatādah’s citing of the verse that every people has a guide, which aṭ-Ṭabarī gives, stands in al-Qurṭubī as well, by Maʻmar from Qatādah, so that two of the six give it independently of each other. He gives from ʻAlī that the straight way is an upright book and that the way of Allah is the Qurʼan, and that it is also said to be Islam, which an-Nawwās ibn Samʻān raises to the Messenger; he defends the single pronoun though the things it stands for are several, as one says that your coming and your going please me, with one verb for two; and he closes, without a grade, on what Sahl ibn Abī l-Jaʻd said, that a copy of the Book was burned and nothing was left of it but the words that unto Allah do matters return, and a copy was drowned and the whole of it was effaced but those same words. Ibn ʻĀshūr gives the likeness of the Book to light its reason: faith and guidance and knowledge are likened to light and misguidance and ignorance and unbelief to darkness, and one walking a road in the dark strays from it and finds it when light comes to him — but light is only the means of finding, and it avails no one who has a barrier between himself and the finding, which is why the first half of the verse says whom We will. He reads the emphasis on the second half as doing two things at once, steadying the heart of the one addressed by testifying to his station, and reproaching by implication those who denied his guiding, and he treats that as the licensed using of one word in both its senses. And he takes the indefinite way as magnifying it, with a line of Abū Khirāsh for the like. Al-Baghawī, whose entry is the shortest of the six, gives six names for what was revealed in the first half: Ibn ʻAbbās, prophethood; al-Ḥasan, mercy; as-Suddī and Muqātil, revelation; al-Kalbī, a book; ar-Rabīʻ, the angel of the revelation; and Mālik ibn Dīnār, the Qurʼan. He alone raises what the verse says of the one addressed before the revelation came, and it bears on this Name more than on any other: Ibn Khuzaymah takes the word for faith there to mean the prayer, on the proof of the verse that says Allah would not let their faith go to waste; and al-Baghawī adds that the people of the principles hold that the prophets were believers before the revelation, and that the one addressed worshipped Allah before it upon the religion of Ibrāhīm, though the ordinances of his religion had not been made plain to him. Ibn Kathīr sets out the three manners of revelation the verse before this one names, and carries a report that the holy spirit blew into his heart that no soul will die until it has completed its provision and its term, so fear Allah and be seemly in the seeking; and another, to Jābir, that Allah has spoken to no one save from behind a veil and that He spoke to Jābir’s father face to face, which he resolves by saying that the one was in the world between the two worlds and the verse is of this world. Neither is carried here and no grading is claimed for either beyond what his own entry gives. He glosses the straight way as the upright character, where the copies the printed edition collates give the upright truth. And as-Saʻdī gives the reason the Book is called a spirit, that the body lives by the spirit and that hearts and spirits live by the Qurʼan, and the worldly good and the religious good live by it; his gloss of the verb here has, in the edition’s brackets, and you make it shine, which is the one word of n-w-r anywhere in the six entries at 28:56 and 42:52.

Dua

اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ

Guide us to the straight path.

Qurʼan 1:6

The request of al-Fātiḥah. The Prophet ﷺ recited al-Fātiḥah in each rakʻah of ẓuhr, ʻaṣr and ṣubḥ (al-Bukhārī 776), and said there is no prayer for one who does not recite it (al-Bukhārī 756).

يَا أُمَّ سَلَمَةَ إِنَّهُ لَيْسَ آدَمِيٌّ إِلَّا وَقَلْبُهُ بَيْنَ أُصْبُعَيْنِ مِنْ أَصَابِعِ اللَّهِ فَمَنْ شَاءَ أَقَامَ وَمَنْ شَاءَ أَزَاغَ

O Umm Salamah, there is no human being whose heart is not between two of the Fingers of Allah; whomever He wills He keeps firm, and whomever He wills He causes to deviate.

at-Tirmidhī 3522 · ṣaḥīḥ (al-Albānī; Aḥmad Shākir); ḥasan (at-Tirmidhī’s own verdict); isnād ḥasan (Darussalam)

Shahr ibn Ḥawshab asked Umm Salamah what the Prophet ﷺ most often prayed when he was with her; she said yā muqallib al-qulūbi thabbit qalbī ʻalā dīnik, and when she asked him why, this was his answer. The narrator Muʻādh then recited 3:8, our Lord, do not let our hearts deviate after You have guided us, carried at Name 16. At-Tirmidhī 2140, carried at Name 54, has the same supplication from Anas with another answer, and Darussalam grades it ḍaʻīf.

اللَّهُمَّ اهْدِنِي وَسَدِّدْنِي

O Allah, guide me and set me right.

Muslim 2725a · ṣaḥīḥ

From ʻAlī, taught by the Prophet ﷺ, who told him: in saying guidance, remember your guiding on the road, and in saying rightness, the aiming of an arrow. Muslim 2725b has allāhumma innī asʼaluka l-hudā wa-s-sadād.

Hadith

كُلُّ مَوْلُودٍ يُولَدُ عَلَى الْفِطْرَةِ

Every child is born upon the natural disposition.

al-Bukhārī 1385 · ṣaḥīḥ

From Abū Hurayrah, by the route of Ibn Abī Dhiʼb from az-Zuhrī from Abū Salamah. Abū Dāwūd 4714, from Abū Hurayrah by another route, opens with the same words: ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd; Shuʻayb al-Arnaʼūṭ), ṣaḥīḥ Muslim (Darussalam). Muslim 2658d, from the same Companion, opens mā min mawlūdin illā yūladu ʻalā l-fiṭrah, a parallel and not a joint source for this wording. No word of h-d-y; it is carried for its content. In al-Bukhārī 5576 Jibrīl says to the Prophet ﷺ, praise be to Allah who guided you to the fiṭrah, when he took the milk and not the wine.

يَا عِبَادِي كُلُّكُمْ ضَالٌّ إِلَّا مَنْ هَدَيْتُهُ فَاسْتَهْدُونِي أَهْدِكُمْ

O My servants, all of you are astray except whom I guide, so ask Me for guidance and I will guide you.

Muslim 2577a · ṣaḥīḥ (ḥadīth qudsī)

From Abū Dharr, in a report the Prophet ﷺ relates from his Lord. Allah is the one who guides in hadaytuhu and ahdikum, and fa-stahdūnī is the asking of 1:6. Names 16, 29 and 88 carry other portions of the same report.

Study Notes

Verified — construct / indefinite form attested

ShowHide the Study Notes (3,064 words)

CARRIED ON THIS PAGE: six verses. Before, kept with Arabic unchanged: 25:31, wa-kafā bi-rabbika hādiyan wa-naṣīrā; 22:54, wa-inna llāha la-hādi lladhīna āmanū; 28:56, its English now whom you love; 20:50; and 42:52, its English without the bracketed O Muhammad. Appended, new to the book: 87:3, wa-lladhī qaddara fa-hadā, named by the ref and carried at no Name before. Duʻāʼ: Qurʼan 1:6; at-Tirmidhī 3522; and, appended, Muslim 2725a, allāhumma hdinī wa-saddidnī, carried at no Name before. Ḥadīth: al-Bukhārī 1385; and, appended, Muslim 2577a from all of you are astray to I will guide you, another portion of the report carried at Names 16, 29 and 88, linked both ways.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 13:33, carried at Name 7 and Name 63; 3:8, carried at Name 16; 7:156, carried at Name 45; 22:40, 27:20, 19:90, 27:35–36, 17:9, 1:6, 38:22, 27:81, 30:53, 7:186, 39:23, 39:36, 40:33, 13:7, 22:53, 22:55, 2:272 and 42:53, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: the entry had none. h-d-y counted on the pointed Tanzil text with the pause marks removed (count_hdy.py, every word given one sense and asserted in build_N94.py). Hāʼ and dāl at most two letters apart return 615 words. 299 are of other roots, read and set aside: sh-h-d 160, ʻ-h-d 46, j-h-d 41, h-w-d 29 (the Jews, alladhīna hādū, al-yahūd and hūdan at 2:111, 2:135 and 2:140, 22; the prophet Hūd, 7), m-h-d 16, and one each of z-h-d (12:20), h-j-d (17:79), h-m-d (22:5), h-d-m (la-huddimat 22:40), the hoopoe al-hudhud (27:20), haddā (19:90) and hudnā, we have turned back (7:156). H-d-y: 316 words in 268 verses. Hady, the offering, 7 (2:196 three times, 5:2, 5:95, 5:97, 48:25), and hadiyyah, gift, 2 (27:35, 27:36): Ibn Fāris files both under his second root. Guidance: 307 words in 261 verses. By subject: Allah the guide 111 words in 105 verses — the verb with Allah, He, We, my Lord or You as subject, with hādiyan (25:31) and la-hādi (22:54). The guided, ihtadā, yahtadī and muhtad, 60. Hudā as a noun, the guidance and the religion, 51, the House at 3:96 among them; hudā said of a revealed book or of revelation 32. A human guide, or guiding denied of one, 21: the Prophet at 2:272, 10:43, 16:37, 27:81, 28:56, 30:53, 42:52 and 43:40; the believers at 4:88; the community of Mūsā at 7:159; a community of those We created at 7:181; the imams of 21:73 and 32:24; Ibrāhīm at 19:43; Mūsā at 79:19; Pharaoh at 20:79 and 40:29; the believer of 40:38; the leaders of 14:21; messengers at 64:6; a guide for every people at 13:7. More rightly guided, ahdā, 7. No guide for the one Allah leaves astray 7 (7:186, 13:33, 30:29, 39:23, 39:36, 40:33, 45:23). Another created subject 5: the calf (7:148), the partners (10:35 twice, yahiddī among them), Satan (22:4), the angels told fa-hdūhum (37:23). Passive 4 (3:101, 10:35, 22:24 twice). Scripture as subject 4 (17:9, 34:6, 46:30, 72:2). A lesson as subject, a-wa-lam yahdi, 3 (7:100, 20:128, 32:26). Guidance asked 2 (1:6 of Allah; 38:22 of Dāwūd). The ten hādī-forms: of Allah 25:31 and 22:54; denied of the Prophet 27:81 and 30:53; no guide for the one Allah leaves astray 7:186, 13:33, 39:23, 39:36 and 40:33; 13:7. The definite al-hādī is not in the Qurʼan.

CORRECTED ON THE RECORD, THE PAGE: FOUND FALSE AND CORRECTED — the 22:54 note said the verse follows a warning that people are in doubt about revelation; the doubt is 22:55, after it, and 22:53 before it makes what Satan casts a trial. The ref and a note said Ibn Kathīr reads 87:3 as 20:50 in shorter compass or fewer words; at 87:3 he says it is like 20:50, and at 20:50 he gives the likeness from some commentators. The duʻāʼ note called at-Tirmidhī 2140 at Name 54 identical in wording; only the supplication yā muqallib al-qulūb is, and the answers differ. The 3522 portion printed iṣbaʻayn where the record reads uṣbuʻayn. The meditation said the commentators separated the two guidances early, and set a messenger at the head of the road in the poem, where the poem sets Al-Hādī; its quotations of 28:56, 20:50 and at-Tirmidhī 3522 were not in the book’s English, and 3522 had no number. REMOVED AS UNVERIFIED — the 25:31 note’s reading that guidance and help are named together because one is incomplete without the other; the 20:50 note’s shortest full statement of this Name and guidance placed inside the act of making rather than after it; the desc’s no man has ever produced in himself or in another and the Qurʼan guards the second jealously; the ḥadīth note’s wording of Muslim’s chapter heading, not in the editions and not read. The ḥadīth source carried the narrator, now in the note. Notes that narrated the page’s editing or pointed at the meditation are rewritten. SOURCED — the uncle at 28:56 is Abū Ṭālib (al-Bukhārī 4772; Muslim 24a; Muslim 25a, his uncle); the two manners of the desc are as-Saʻdī’s at 28:56; every rakʻah rests on al-Bukhārī 776 and 756. Name 94’s earlier note said an-Nūr is predicated of Allah directly at 24:35; the word there is nūr, in construct, and NAMES 93 gives the distinction, which this page does not repeat. 42:52’s English drops the bracketed O Muhammad, as the ref’s own rendering already did.

THE SIX EDITIONS: al-hādī said of Allah stands only in the two lists — at-Tirmidhī 3507, an-nūr al-hādī al-badīʻ, ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), gharīb by at-Tirmidhī; Ibn Mājah 3861, al-jāmiʻ al-hādī al-kāfī, isnād ḍaʻīf with the list (Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam), ṣaḥīḥ without it (al-Albānī). Hādiyan mahdiyyan is prayed for Jarīr (al-Bukhārī 3020, 3035, 3036, 3076, 4356, 4357, 6089, 6090, 6333; Muslim 2475b, 2476b; Ibn Mājah 159) and for Muʻāwiyah (at-Tirmidhī 3842); a hired hādiyan khirrītan guides the Hijrah (al-Bukhārī 2263, 2264, 3905). Swept and counted, not all read, each phrase as whole words in the six at the pinned commit: allāhumma hdinī or hdinā 9 records; asʼaluka l-hudā 4, Muslim 2721a among them, carried at Names 45, 88 and 89; man hadaytuhu 2; hadāka 4, al-Bukhārī 5576 among them, and hadānā 6; yahdīkumu llāh 6; yahdī llāh 5 and lā yahdī 9 (corrected in build 145: the line read 17, 4 for the pair and 18, figures that do not reproduce on the pinned editions). The qunūt, allāhumma hdinī fī-man hadayt (Abū Dāwūd 1425; at-Tirmidhī 464), is carried at Names 25, 46, 77 and 98. Muslim 2725a and 2577a are contained letter for letter. Records for 28:56: al-Bukhārī 4772 and Muslim 24a name Abū Ṭālib; Muslim 25a and 25b, al-Bukhārī 3884, an-Nasāʼī 2035 (ṣaḥīḥ, Abū Ghuddah and al-Albānī; ṣaḥīḥ, agreed upon, Darussalam) and at-Tirmidhī 3188 (ḥasan gharīb by at-Tirmidhī; ṣaḥīḥ, Aḥmad Shākir and al-Albānī; ṣaḥīḥ Muslim, Darussalam) give the death-bed; al-Bukhārī 1360 ends at 9:113. Kullu mawlūdin yūladu ʻalā l-fiṭrah opens al-Bukhārī 1385 and Abū Dāwūd 4714 (ṣaḥīḥ, al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Shuʻayb al-Arnaʼūṭ; ṣaḥīḥ Muslim, Darussalam); Abū Dāwūd 4716 names it as the ḥadīth Ḥammād ibn Salamah explains (ṣaḥīḥ isnād, maqṭūʻ, al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd; isnād ṣaḥīḥ, Darussalam); the sub-records of Muslim 2658 do not have it. Muslim 2725b has allāhumma innī asʼaluka l-hudā wa-s-sadād.

READ: Ibn Fāris, Maqāyīs al-Lughah, the entry h-d-y whole, vol. 6, pp. 42–43, on Shamela. Ibn Kathīr at 87:3, 28:56, 22:54, 25:31, 42:52 and 20:50; aṭ-Ṭabarī at 25:31 and 42:52; as-Saʻdī at 28:56, 22:54, 25:31 and 20:50. The abstract of Vega and others, First-Time Migration in Juvenile Common Cuckoos Documented by Satellite Tracking, PLoS ONE 11, 2016.

NOT READ: ar-Rāghib, Lisān al-ʻArab and al-Khalīl for h-d-y in print.

OPEN: who wrote the chapter headings of Ṣaḥīḥ Muslim, and the wording of the heading at 2658. The poem’s young cuckoo has never met its parents is hyperbole, kept; its adults gone weeks before is not in the abstract read, which says only that the young leave later. The bracketed O Muhammad of 56:49–50 at Name 87, left for the final audit — since closed; Name 87’s Study Note records the removal.

COHERENCE: the desc, the ref and the notes give the same count, the same two roots of Ibn Fāris and the same readings under the same names; the meditation quotes 28:56, 42:52, 20:50 and at-Tirmidhī 3522 in the book’s English and names as-Saʻdī for the two guidances; the poem’s and the story’s text is unchanged. AFTER THE TAFSĪR READING AT NAME 94: the commentators the line above left unread are read, and that line no longer stands as it did. All six were swept for h-d-y at every one of the six entries of this page 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 six. Nothing on the page was found false and no claim came off it; the reading corroborates the page throughout and fills the two notes that had carried only one commentator. What the reading gives the notes, in order: at 25:31 al-Qurṭubī and al-Baghawī carry, the second from Muqātil, the very consolation aṭ-Ṭabarī’s reading turns on, so that three of the six now stand behind the note’s reading, and Ibn ʻĀshūr takes the promise as a promise of guidance for those who were that day turning away; at 22:54 Ibn ʻĀshūr sets the guiding of the verse against the casting of the verse before it, which is the frame the note builds on, and al-Qurṭubī reads the guiding to a straight path as a making firm upon guidance; at 28:56 al-Qurṭubī corrects az-Zajjāj’s claim of agreement about the occasion, saying the right form of words is that most of the commentators hold it, which is the same caution this note keeps by naming its two reports rather than claiming agreement; at 20:50 Ibn ʻĀshūr takes the connecting word in both its senses and quotes az-Zamakhsharī on the brevity of the answer; at 87:3 al-Qurṭubī is the fullest of the six, with the two readings of the verb, Mujāhid twice, and the tie to the verse of Ṭā Hā that this page also carries, the same tie the note has from Ibn Kathīr, so that the two entries are joined by a second witness; and at 42:52 as-Saʻdī gives the guiding as making the path plain and urging toward it, which is the distinction between the two guidances that this Name’s pages rest on, stated at the one verse where the guiding is ascribed to a servant. The reading also fixes what the six do not say: none of them makes the definite form of this Name a word of any of these verses, which is what the count already holds. What is still owed at this Name is the full entry rather than the root passage at each of the six, and ar-Rāghib, Lisān al-ʻArab and al-Khalīl at the root; Names 95 to 97 stand where the reading list leaves them, with their files downloaded and unread. AFTER THE TAFSĪR READING AT 28:56 AND 42:52, READ WHOLE IN ALL SIX: 28:56 and 42:52 were read to the end in all six, 54,465 characters over the two sets, al-Qurṭubī’s at the second the longest of the twelve.

THEY WERE READ TOGETHER AND NOT APART, AND THAT IS WHY THE FINDING IS THERE: the note at the first already sends the reader to the second for the other half of the argument, and this Name rests on the distinction between the two guidances, so splitting them by verse would have buried what is between them.

THE FINDING: this page credits that distinction to as-Saʻdī, at both verses; read whole, IBN ʻĀSHŪR STATES IT AT BOTH VERSES TOO AND HIS IS NOT AS-SAʻDĪ’S. As-Saʻdī divides them BY KIND, the creating of faith in the heart against the explaining and the directing. Ibn ʻĀshūr divides them BY SCOPE, particular against general, and draws from the grammar the consequence that the object of the second verb is DELETED IN ORDER TO MAKE IT UNIVERSAL, so that the one addressed guides all people. BOTH STAND AND NEITHER IS CHOSEN.

ONE CORRECTION ON THE RECORD, AND ONLY ONE: the distinction this page gives to as-Saʻdī alone is NOT his alone, and the second man who makes it does not make the same one.

TWO FURTHER CORRECTIONS WERE DRAFTED AND ARE WITHDRAWN AS FALSE, AND THE WITHDRAWAL IS RECORDED HERE SO THAT NO LATER PASS MAKES THEM AGAIN: this build was first written against these notes PRINTED TRUNCATED, and claimed that the page named one reader for the passive reading at 42:52 where the commentator names two, and that the page gave the you-call gloss flatly where the commentator gives it as a reading of a codex refused as recitation. THE PAGE ALREADY CARRIED BOTH, whole and in the commentator’s own terms. Nineteen of the twenty mutations written against that draft came back caught and every gate passed, because NO GATE COMPARED A NEW CLAIM AGAINST WHAT THE PAGE ALREADY SAID; what caught it was a mutation that matched twice where it should have matched once. novelty.py ships with this build for that reason: a build now declares the terms that make each claim new and asserts against the input book that none of them already stands on the page. It matches strings, so it is a floor and not a proof, and its own self-test asserts that limitation; what it does not replace is READING THE PAGE’S NOTES WHOLE BEFORE DRAFTING AGAINST THEM, which is the discipline that failed. ONE THING IBN ʻĀSHŪR DOES THAT THIS PAGE MUST STAND BESIDE RATHER THAN BEHIND: at 28:56 he quotes az-Zajjāj’s claim of agreement about the occasion and cites al-Qurṭubī on the same page for the wording of the two sound collections, but NOT al-Qurṭubī’s express correction of az-Zajjāj, which is the caution this page names and keeps; so the entry that reads the other commentators passes on the claim the commentator it cites had rejected.

ONE OCCASION THAT IS NOT THE UNCLE: Ibn Kathīr alone carries the report of the emperor’s envoy, where the verse is RECITED BY THE MESSENGER rather than sent down to him, and he carries it in the same entry in which he says the two sound collections establish the other occasion. Two further divergences stand as their entries have them: the refusal of the uncle has two wordings in two of aṭ-Ṭabarī’s nine chains, and the man who feared being snatched from his land is named for a different father by al-Baghawī and by Ibn Kathīr. Nothing on this page was found false. Four reports are named in these entries and none is carried, and no grading is claimed for any beyond what its own entry gives. tf_blocks.py WAS RUN BEFORE THE READING, as the house rule now requires, and none of this page’s six verses is in a duplicate group, so all six are independent entries here.

WHAT IS STILL OWED AT THIS NAME: the full entry at the other four of the six, which run to a hundred and twenty-seven thousand characters and are two or three builds; TAKE 20:50 AND 87:3 TOGETHER, because this page already ties them and splitting them would bury the same kind of finding this pair gave; then 25:31 and 22:54; then ar-Rāghib and Lisān al-ʻArab and al-Khalīl at the root. Names 95, 96 and 97 stand as their own records leave them, each owing the full entry at every one of its verses.

IN BUILD 196, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 835), Lisān al-ʻArab (vol. 15, p. 353) and al-Khalīl (al-ʻAyn, vol. 4, pp. 77–78) are read at Shamela through its page reader, not in print, for h-d-y: guidance is direction given gently, and Allah’s guidance of man is of four kinds; Lisān gives al-hādī from Ibn al-Athīr, the One who gave His servants sight and taught them the way to knowing Him; al-Khalīl gives the gift, and al-hādī of anything as its front, the guide being called hādī, Ibn Fāris’s two roots; 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 197, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 20:50 and 87:3 are read whole from the pinned dataset, and every attribution the two notes made holds; at 87:3 Ibn ʻĀshūr’s treatment of the clause is the longer, so al-Qurṭubī is given as gathering the most readings, twelve against al-Baghawī’s six; aṭ-Ṭabarī’s readings at both verses, as-Saʻdī’s and Ibn ʻĀshūr’s at 87:3 and al-Qurṭubī’s allowance of owning are given; the report from Ṣaḥīḥ Muslim that Ibn Kathīr cites at 87:3 is not given, not having been verified in the editions; the NOT READ line owes 25:31 and 22:54. IN BUILD 198, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 25:31 and 22:54 are read whole from the pinned dataset, so that each entry of this page is read whole in all six; every attribution the notes made holds but one: at 25:31 the words given to al-Baghawī from Muqātil were al-Qurṭubī’s, and each is given his own; as-Saʻdī at 25:31, and aṭ-Ṭabarī, al-Baghawī and Ibn ʻĀshūr’s guidance of easing at 22:54, are given; the report of the cranes that three of the six carry with 22:54 is not given, the page not raising it and the six dividing on it; the NOT READ line owes no tafsīr entry.

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 asks which part the ṣaḥīḥ rows grade.

البديعNext · Name 95The Incomparable Originator

Al-Badīʻ

Read Name 94 in the full reader