Name 28 of 99

الحكم

The Impartial Judge

Al-Ḥakam

Judgment under the old tree — the quarrel ended at last.

Meaning

From ḥ-k-m, whose single sense the lexicon gives as prevention: a bridle-bit is a ḥakamah because it restrains, a judge is a ḥākim because he prevents wrong, and wisdom is ḥikmah because it prevents ignorance. Al-Ḥakam is the Arbiter free of bias, ignorance and pressure — is not Allah the most just of judges? — and His ruling holds as no earthly ruling holds: nothing stands behind it to follow it and reverse it. What looks like a case left open is a case not yet called. The word is not His alone; two men are appointed ḥakam in a marriage dispute. But when a companion bore the kunya Abū al-Ḥakam, the Prophet ﷺ took it back. Al-Ḥakīm, Name 46, is its sibling on the root; Al-ʻAdl, the Name that follows, is this court’s standard.

Root ḥ-k-m — prevention, and from it judgment and wisdom

Computed from the Tanzil text, ḥ-k-m gives two hundred and ten words, look-alikes set aside. The Name’s own form, ḥakam, stands three times and only once of Allah: twice at 4:35, of the two arbiters sent from the families of a husband and wife, and once at 6:114. The earlier reading that 6:114 is the word’s sole occurrence was wrong; what is sole is its use of Allah, and the definite Name-form rests on ḥadīth and not on the Book. Around it: ḥakīm ninety-seven times, which is Name 46; the definite al-ḥukm eleven; al-ḥākimīn five, as khayru l-ḥākimīn at 7:87, 10:109 and 12:80 and as aḥkamu l-ḥākimīn at 11:45 and 95:8; and al-ḥukkām once, at 2:188, of human judges taking bribes. Ibn Fāris: one root, and it is prevention; the first of it is al-ḥukm, prevention from wrong; the ḥakamah of a beast is so called because it restrains it; you say ḥakamtu s-safīha when you take hold of his hands; and al-ḥikmah follows the same analogy, because it prevents ignorance. Al-Jawharī: al-ḥukm is the verbal noun of ḥakama baynahum, he decided between them. Al-Azharī, from al-Layth: al-ḥukm is knowledge and understanding, as at 19:12. From that root sense the derivations follow — the ḥākim prevents the disputants from wronging one another, and the muḥkim prevents a flaw from existing. On 6:114 aṭ-Ṭabarī reads it as an answer to those who asked the Prophet ﷺ to leave their gods alone: it is not for me to overstep His ruling; Ibn Kathīr: a judge between me and you. On 4:35 Ibn Kathīr gives the jurists, that the ḥākim prevents the wrongdoer of the two from wrong and then sends a trusted man from each family, the Lawgiver inclining toward reconciling. On 95:8 Ibn Kathīr: the most just of judges, who does not deviate and wrongs no one, and of His justice is the Resurrection itself. On 4:65 Ibn Kathīr: He swears by Himself that no one believes until he makes the Messenger ﷺ judge in every matter. Reports: Abū Dāwūd 4955 with an-Nasāʼī 5387; Abū Dāwūd 3573; al-Bukhārī 7352 with Muslim 1716a; Muslim 770. The list of Names at at-Tirmidhī 3507 carries al-Ḥakam, and is ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam.

Story

Two brothers had been at war over their father’s land for fourteen years. The quarrel had outgrown the land long ago; by now it had swallowed a wedding neither attended, grandchildren who had never met, and a mother who died with her sons standing on opposite sides of the grave. Everyone in the village had an opinion, which only fed it. What no one could give them was an end.

Three men had tried. An uncle, who was fair and was accused by both of favoring the other; a scholar from the town, who proposed a division so elegant that each brother found a flaw in it inside a week; and a friend of their father’s, who was moved by the younger man’s weeping and said so, and was never forgiven by the elder for it. Kindness had been tried on this thing repeatedly. It had made it worse each time.

The judge they finally went to was an old woman named Sabiha who held her court under a plane tree and had a reputation for something rarer than cleverness: she could not be moved. The elder brother’s wealth did not move her. The younger brother’s tears did not move her. The village’s loud preference did not move her.

It had cost her to become that. Thirty years earlier she had ruled wrongly in a case involving a man she liked and had wanted to be right, and a family had lost eleven dunams over it; she learned of the error four years later, when there was no undoing it, and the man was dead and the family gone north. She did not tell people this. It was only the reason she now took two days over a thing she could have settled in an afternoon, and the reason she had stopped trusting a face she found sympathetic.

She listened for two days. Then she ruled — and her ruling gave each brother less than he wanted and neither what he had demanded, and it was final. She would not revisit it. She would not soften it privately for either man afterward. “You have both come to me for fourteen years’ worth of being right,” she told them. “I cannot give you that. I can only give you an ending. Take it.”

They hated it. And then, slowly, they lived with it. Fourteen years of argument stopped inside a single afternoon, and neither man ever said aloud that he was relieved. Their children met that winter.

Poem

Two farmers, two accounts of where the boundary stone used to sit,
each one certain, each one able to swear to it
with a hand on the heart and no sense of lying at all.

Every witness they call remembers it differently.
Every old map has been redrawn since,
folded and refolded until the crease itself
is now part of the argument.

There has to be a place where this ends.
Not one more opinion added to the pile —
a ruling. A stone actually set,
not because one side finally proved the stronger case,
but because a decision was reached
that neither side’s certainty could undo.

Judges are tired, or related to someone, or wrong,
and any verdict can, in theory, be appealed again,
one court above another, forever, if anyone can afford the forever.

Al-Ḥakam renders the ruling with nowhere higher to appeal to,
not because the appeal was refused,
but because there is no higher court left to file it in.

The boundary is set.
Not agreed upon.
Settled.

Reflection

The Ruling

The last two Names gathered the evidence; this one convenes the court. Hearing and seeing were never idle attributes — every voice taken down, every act witnessed — they were always the intake of a case. And a case is among the most human of predicaments: two farmers, two certainties, one boundary; a family split over a will, both readings sincere; a wrong done thirty years ago that no living witness can settle. Some disputes outlast every court offered to them. They do not dissolve. They wait.

Al-Ḥakam is the Judge whose ruling ends the waiting. Shall I seek a judge other than Allah, the Prophet ﷺ was told to answer, when it is He who sent down to you the Book, set out in detail? The question is rhetorical the way the Qurʼan’s close of a whole sūrah is rhetorical — is not Allah the most just of judges? — asked, and not stayed for. And His verdicts carry what no earthly ruling ever carried: there is no repeller of His judgment. No bench above. No appeal. No procedural flaw to reopen the file.

The word itself is guarded, and a report from Hāniʼ ibn Yazīd shows how closely. A man was known as Abū al-Ḥakam — Father of the Judge — because his people brought him their disputes and both sides left satisfied. The Prophet ﷺ praised the work — how good this is — and still took back the title: Allah is al-Ḥakam, he said, and to Him belongs the judgment; and he renamed the man after his eldest son. The arbitration was excellent. The Name was not for lease. And His docket holds everything ours dismissed: your Lord will judge between them on the Day of Resurrection concerning all they differed over. The cold case, the slander never retracted, the quarrel both parties carried certain to their graves — none of it lapsed. It was continued. That court has no statute of limitations, and it has never once lost a file.

The trace of this Name is caution, facing both directions. When you must judge — and parents, teachers, and friends are asked to daily — remember the severe arithmetic the Prophet ﷺ gave in a report from Buraydah: judges are three, and two are in the Fire; only the one who knew the truth and ruled by it is safe. So hear the other side. Hold your verdict past your first certainty. Be willing to discover you were wrong before you make anything final, because unlike His rulings, yours can be wrong. And when you are the one judged, the Qurʼan sets the bar startlingly deep. Of men who brought a dispute to the Prophet ﷺ and disliked how he settled it, the verse says they will not have believed until they find in themselves no resistance to what he decided, and submit fully — not compliance only, but the resistance itself gone. That was said of an arbitrator standing in front of them; Ibn Kathīr carries it forward to anyone who takes the revelation as binding, which is the harder inheritance of the two. The submission Al-Ḥakam asks is not the silence of the outvoted. It is the settled heart of someone who has finally reached a court he trusts.

Judge as one who will be judged; be ruled as one who trusts the Judge.

Qurʼan

أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِي أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا

Shall I seek a judge other than Allah, when it is He who sent down to you the Book, set out in detail?

6:114 (Qurʼan, opens quran.com)

The only place the word is used of Allah; it stands indefinitely, ḥakaman, and the definite Name-form comes from the reports below. Aṭ-Ṭabarī reads the verse as the answer given to those who equated their idols with Allah and asked the Prophet ﷺ to leave their gods alone if they left his: Allah has ruled upon me concerning them, and it is not for me to overstep His ruling or go past it. Ibn Kathīr reads ḥakaman as a judge between me and you, and mufaṣṣalan as set out plainly. The verse after it, 6:115, closes on the word of your Lord complete in truth and justice, and is carried at Name 29: the court is named here and the measure it is bound to follows immediately.

أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ

Is not Allah the most just of judges?

95:8 (Qurʼan, opens quran.com)

One of the two places aḥkamu l-ḥākimīn stands, the other being Nūḥ’s plea at 11:45. Aṭ-Ṭabarī records the commentators dividing over who is addressed at 95:7, the Prophet ﷺ or the human being, and prefers the first, the address to him, who then belies you after these proofs; Ibn Kathīr gives Mujāhid refusing that reading outright. Ibn Kathīr on this verse: is He not the most just of judges, who does not deviate and wrongs no one — and of His justice is that He establishes the Resurrection and gives the wronged their due from the one who wronged them. He also cites the report, ḍaʻīf in every grading and through a Bedouin left unnamed, that whoever recites the sūrah and reaches this verse should say: balā, and I am of those who bear witness to that.

اللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ

Allah will judge between you on the Day of Resurrection concerning that in which you used to differ.

22:69 (Qurʼan, opens quran.com)

Ibn Kathīr reads the sentence before it, Allah knows best what you do, as a severe warning, and sets beside this verse 42:15, where the Prophet ﷺ is told to say that there is no argument between us and you, Allah will gather us and to Him is the destination. What is adjourned is not dropped: the differing is named as the subject of a judgment still to come, on a day fixed for it.

وَاللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِ ۚ وَهُوَ سَرِيعُ الْحِسَابِ

And Allah judges — there is no repeller of His judgment — and He is swift in reckoning.

13:41 (Qurʼan, opens quran.com)

Lā muʻaqqiba li-ḥukmih: the finality is stated as the absence of any party positioned to follow the ruling and reverse it, which is a different claim from an appeal being refused. The construction meets the root exactly as Ibn Fāris gives it, since a ḥukm is named for what it prevents. Aṭ-Ṭabarī records the commentators dividing over the clause before it, on the earth being reduced from its outlying parts, and reads the close, swift in reckoning, as His counting of their deeds, nothing of them hidden from Him, and their requital behind them.

فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

But no, by your Lord, they will not believe until they make you judge in what is disputed between them, and then find in themselves no resistance to what you have decided, and submit in full submission.

4:65 (Qurʼan, opens quran.com)

Scope worth stating: the address is to the Prophet’s ﷺ own arbitration of disputes among believers in his lifetime, and the verse’s own subject is the arbitrator standing in front of them. Ibn Kathīr reads it more widely: Allah swears by His own sacred self that no one believes until he makes the Messenger ﷺ judge in every matter, since what he ruled by is the truth that must be submitted to inwardly and outwardly, and the clause after it asks for the resistance itself to be gone and not only the objection. The wider reading is his and not the verse’s plain subject, and both are set down here rather than one of them being passed off as the other.

وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِّنْ أَهْلِهِ وَحَكَمًا مِّنْ أَهْلِهَا إِن يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا

And if you fear a breach between the two of them, appoint an arbiter from his family and an arbiter from her family; if the two desire reconciliation, Allah will bring them into accord.

4:35 (Qurʼan, opens quran.com)

The Name’s own word said of two human beings, and the two occurrences that make 6:114 the sole use of Allah rather than the sole use of the word. Ibn Kathīr gives the jurists: when discord falls between a husband and wife the ḥākim lodges them beside a trustworthy person who looks into their affair and prevents the wrongdoer of the two from wrong — which is the root sense itself — and if the quarrel drags on he sends a trusted man from her people and one from his to look and do what is best, whether parting them or reconciling them, the Lawgiver inclining toward reconciling. Carried here for the same reason 11:24 is carried at Names 26 and 27: one word is said of Allah and of a creature, and what they share is the word.

إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۚ أَمَرَ أَلَّا تَعْبُدُوا إِلَّا إِيَّاهُ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ

Judgment belongs to none but Allah. He has commanded that you worship none but Him. That is the upright religion.

12:40 (Qurʼan, opens quran.com)

The Name’s noun made exclusive, and spoken by a prisoner to two fellow prisoners. Aṭ-Ṭabarī reads the address as widening past the two companions of the prison to everyone in Egypt standing on shirk; the verse before it strips the idols of everything but their names. The restriction is put in the same breath as the command to worship Him alone, so that the exclusiveness of the judgment and the exclusiveness of the worship are one claim. The words return at 6:57 and 12:67, and the sentence in another form at 28:70 and 28:88. Yūsuf’s question to the same two men, at 12:39, is carried at Names 15 and 66.

Dua

اللَّهُمَّ رَبَّ جِبْرَائِيلَ وَمِيكَائِيلَ وَإِسْرَافِيلَ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ أَنْتَ تَحْكُمُ بَيْنَ عِبَادِكَ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ اهْدِنِي لِمَا اخْتُلِفَ فِيهِ مِنَ الْحَقِّ بِإِذْنِكَ إِنَّكَ تَهْدِي مَن تَشَاءُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ

O Allah, Lord of Jibrāʼīl, Mīkāʼīl and Isrāfīl, Originator of the heavens and the earth, Knower of the unseen and the seen — You judge between Your servants concerning that in which they differ. Guide me by Your leave to the truth in what is disputed. Truly You guide whom You will to a straight path.

Muslim 770 · ṣaḥīḥ

From ʻĀʼishah: the Prophet’s ﷺ opening supplication when he rose to pray in the night. Anta taḥkumu — You judge — is stated first and the request comes after it, so that the ruling is not asked for so much as acknowledged as already His; and what is then asked for is not a verdict but guidance to the truth in the thing disputed. Muslim publishes no grade row, so the grade here is bare.

قَالَ رَبِّ احْكُم بِالْحَقِّ ۗ وَرَبُّنَا الرَّحْمَٰنُ الْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ

He said: My Lord, judge in truth. And our Lord is Ar-Raḥmān, the One whose help is sought against what you describe.

Qurʼan 21:112

The Name’s own verb in the imperative, addressed to Allah, and the closing verse of Sūrat al-Anbiyāʼ. What is asked for is not a verdict in the asker’s favour but a ruling by the truth, which is the only petition this Name admits. The verse names Ar-Raḥmān, Name 1, as the One whose help is sought, so that the judging and the mercy are asked of the same One in one sentence. Shared with Name 1.

Hadith

إِنَّ اللَّهَ هُوَ الْحَكَمُ وَإِلَيْهِ الْحُكْمُ فَلِمَ تُكْنَىٰ أَبَا الْحَكَمِ

Truly Allah is the Judge, and to Him belongs judgment — so why are you called Abū al-Ḥakam?

Abū Dāwūd 4955; an-Nasāʼī 5387 · ṣaḥīḥ (al-Albānī; Shuʻayb al-Arnaʼūṭ and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd at Abū Dāwūd 4955; Abū Ghuddah at an-Nasāʼī 5387); isnād ḥasan (Darussalam)

The primary evidence for the definite form of the Name. The man was Hāniʼ ibn Yazīd, so called because his people brought him their disputes and accepted his rulings; the Prophet ﷺ renamed him Abū Shurayḥ after his eldest son. What is printed above is the rebuke only, and the report does not stop there: Hāniʼ answers that his people come to him when they differ, he judges between them, and both parties are satisfied, and the Prophet ﷺ replies mā aḥsana hādhā, how good this is, and then asks after his children. The praise and the withdrawal are one exchange — the arbitration is commended in the same breath in which the Name is taken back. The wording printed is Abū Dāwūd 4955’s: the consonantal text is the same in both, but Abū Dāwūd vocalises tuknā where an-Nasāʼī has tukannā, and an-Nasāʼī reads mā aḥsana min hādhā. An earlier form of this entry graded an-Nasāʼī 5387 only ḥasan and set the two pages against each other; the six editions grade both ṣaḥīḥ by al-Albānī and both isnād ḥasan by Darussalam, and the grade above says so. Abū Dāwūd files it under changing an objectionable name, which is the chapter’s framing rather than a verdict on the man’s work.

الْقُضَاةُ ثَلَاثَةٌ وَاحِدٌ فِي الْجَنَّةِ وَاثْنَانِ فِي النَّارِ فَأَمَّا الَّذِي فِي الْجَنَّةِ فَرَجُلٌ عَرَفَ الْحَقَّ فَقَضَىٰ بِهِ وَرَجُلٌ عَرَفَ الْحَقَّ فَجَارَ فِي الْحُكْمِ فَهُوَ فِي النَّارِ وَرَجُلٌ قَضَىٰ لِلنَّاسِ عَلَىٰ جَهْلٍ فَهُوَ فِي النَّارِ

Judges are of three kinds: one in the Garden and two in the Fire. The one in the Garden is a man who knew the truth and judged by it. A man who knew the truth and was unjust in his ruling is in the Fire; and a man who judged for people in ignorance is in the Fire.

Abū Dāwūd 3573 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd); ḍaʻīf (Darussalam)

From Buraydah ibn al-Ḥuṣayb, through his son ʻAbdullāh. Abū Dāwūd closes the report with his own verdict, that the narration of Ibn Buraydah is the soundest thing on the subject. The graders divide and the division is given rather than merged, and it is chain-specific: the chain at at-Tirmidhī 1322 is graded ḍaʻīf by al-Albānī and Aḥmad Shākir, and Ibn Mājah 2315 gives the report through the same Khalaf ibn Khalīfah and Abū Hāshim, ṣaḥīḥ by al-Albānī and ḍaʻīf by Darussalam, as this chain is divided. Two of the three are in the Fire, and the second of them ruled without knowing — so the ignorance is not an excuse here but the charge. Read against the report below, which rewards the judge who strives and is wrong: the difference is between one who did not know and judged anyway and one who knew what he was doing and reached the wrong end of it.

إِذَا حَكَمَ الْحَاكِمُ فَاجْتَهَدَ ثُمَّ أَصَابَ فَلَهُ أَجْرَانِ وَإِذَا حَكَمَ فَاجْتَهَدَ ثُمَّ أَخْطَأَ فَلَهُ أَجْرٌ

When the judge rules, and strives, and gets it right, he has two rewards; and when he rules, and strives, and gets it wrong, he has one reward.

al-Bukhārī 7352; Muslim 1716a · ṣaḥīḥ (muttafaq ʻalayh)

From ʻAmr ibn al-ʻĀṣ, who heard it from the Prophet ﷺ; al-Bukhārī adds that when the narrator told it to Abū Bakr ibn ʻAmr ibn Ḥazm he said Abū Salamah had narrated it to him the same way from Abū Hurayrah. The root of the Name stands twice in the sentence, in the verb and in the participle. The reward for the wrong ruling is for the striving and not for the error, and the condition is stated twice over: he must be one who rules and one who strives. Set against the report above, the two together mark the line — a wrong ruling reached by working is rewarded, and a ruling given without knowledge is not.

Study Notes

Verified — indefinite form attested; definite from ḥadīth

ShowHide the Study Notes (1,412 words)

CARRIED ON THIS PAGE: SEVEN ayat. 6:114, the sole use of the Name’s word OF ALLAH, indefinite, ḥakaman, now with aṭ-Ṭabarī and Ibn Kathīr and with the pointer to 6:115, which follows it and is carried at Name 29; 95:8, aḥkamu l-ḥākimīn, now with aṭ-Ṭabarī on the division over who is addressed at 95:7, Mujāhid refusing one reading in Ibn Kathīr, and Ibn Kathīr on the verse and on the balā said after reciting it; 22:69, now with Ibn Kathīr and 42:15 beside it; 13:41, lā muʻaqqiba li-ḥukmih, now joined to the root sense; 4:65, whose note keeps its statement of scope and now attributes the wider reading to Ibn Kathīr by name.

ADDED: 4:35, where the Name’s own word stands twice of two human arbiters, with Ibn Kathīr on the jurists; and 12:40, in al-ḥukmu illā lillāh, with aṭ-Ṭabarī. Both are appended, the other sub-items keep their positions, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 366 to 368.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 12:39, carried at Name 15 and Name 66; 11:24, carried at Name 26 and Name 27; 6:115, carried at Name 29; 7:87, 10:109, 12:80, 11:45, 19:12, 95:7, 42:15, 6:57, 28:70 and 21:112, all carried at NO Name; 12:67, carried at Name 52; 2:188, carried at Name 46; 28:88, carried at Name 74 and Name 96.

CORRECTED ON THE RECORD, THE COUNTS: computed from the Tanzil text with strip, ḥ-k-m gives 210 words once the two look-alikes are excluded, rimāḥikum and rīḥikum.

THE CENTRAL CORRECTION OF THIS PASS IS A COUNT: both the desc, the ref and the QURʼAN note at 6:114 said that ḥakaman at 6:114 is THE ONLY PLACE THE WORD STANDS IN THE QURʼAN. It is not. The word stands three times — twice at 4:35, of the arbiter sent from his family and the arbiter sent from hers, and once at 6:114. What is sole is its use OF ALLAH, and all three places now say so. Around it: ḥakīm 97 times, which is Name 46; the definite al-ḥukm 11, with the article (corrected in build 154); al-ḥākimīn 5, as khayru l-ḥākimīn at 7:87, 10:109 and 12:80 and as aḥkamu l-ḥākimīn at 11:45 and 95:8; and al-ḥukkām once, at 2:188, of human judges taking bribes.

CORRECTED, THE ROOT: the gloss said judgment and the wisdom the root carries, which states the two branches and misses the trunk. IBN FĀRIS GIVES ḤA-KAF-MĪM ONE SENSE AND IT IS PREVENTION: the first of it is al-ḥukm, prevention from wrong; the ḥakamah of a beast is so called because it restrains it; and al-ḥikmah follows the same analogy, because it prevents ignorance. That is why Al-Ḥakam and Al-Ḥakīm are one root and not two ideas forced together, and why 13:41 says what it says. The gloss now follows him with glossBasis ref, a senseNote is added, and rootRelation is raised from shared-unmarked to shared-explicit, with relatedName al-hakim, since the desc and the ref both now name the sibling.

READ: Ibn Fāris in full on the islamweb transcription, with al-Jawharī and al-Azharī from al-Layth as later works quote them. NOT READ for this root: Lisān al-ʻArab, al-Fayyūmī, ar-Rāghib al-Iṣfahānī and az-Zabīdī, and nothing is claimed from them.

CORRECTED, THE DESC: besides the count, it opened on judgment rather than on prevention; it said His rulings are not merely final but wise, which slides the sibling Name into this one; and it carried a promise, that nothing before Him fails for want of evidence, which no source gives.

CORRECTED, THE REF: it carried the long citation forms Sunan Abī Dāwūd 4955, Sunan an-Nasāʼī 5387 and Ṣaḥīḥ Muslim 770, all now in house form; it gave no count, no lexicon and no commentator, and it did not name at-Tirmidhī 3507.

CORRECTED, THE QURʼAN NOTES: four of the five carried no commentator; 4:65 attributed its wider reading to the tradition and then to the reflection, a production remark, and now names Ibn Kathīr. TWO duʻāʼ. Muslim 770 CORRECTED: IT CARRIED NO GRADE AT ALL, which the whole-book audit had been flagging; Muslim publishes no grade row, so it now reads a bare ṣaḥīḥ, and the note says why and names ʻĀʼishah.

ADDED: 21:112, rabbi ḥkum bi-l-ḥaqq, the Name’s verb in the imperative addressed to Allah, carried at no other Name — since shared with Name 1 (build 143). THREE aḥādīth. Abū Dāwūd 4955 with an-Nasāʼī 5387 CORRECTED, AND THIS IS A REVERSAL: the entry and the earlier Study Note both insisted that THE TWO GRADES ARE DIFFERENT, that an-Nasāʼī 5387 is only ḥasan by Darussalam, and that a single ṣaḥīḥ over both would misreport the weaker page. The dataset says otherwise. Abū Dāwūd 4955 is graded ṣaḥīḥ by al-Albānī, Shuʻayb al-Arnaʼūṭ and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, and isnād ḥasan by Darussalam; an-Nasāʼī 5387 is graded ṣaḥīḥ by al-Albānī and Abū Ghuddah, and isnād ḥasan by Darussalam. The two pages agree, the earlier claim was the misreport, and the grade string now gives all five graders. Abū Dāwūd 3573 CORRECTED: its grade gave al-Albānī alone and omitted Darussalam, who grades THIS page ḍaʻīf; both now stand, with the chain-specific point kept. Its note also carried capitals.

ADDED: al-Bukhārī 7352 with Muslim 1716a, from ʻAmr ibn al-ʻĀṣ, the judge who strives and is rewarded even when wrong, carried at no other Name, ṣaḥīḥ muttafaq ʻalayh — set against Abū Dāwūd 3573 so that the line between the man who did not know and judged anyway and the man who worked and erred is visible on one page.

MEDS 28: three occurrences of the tradition are replaced by named sources — Hāniʼ ibn Yazīd, Buraydah and Ibn Kathīr. POEMS 28 and CH 28 checked and unchanged.

OPEN: Name 46, Al-Ḥakīm, still carries rootRelation shared-unmarked with no relatedName, and its own pass should raise it to match this one.

OPEN: 10:109, 7:87 and 12:80, the three khayru l-ḥākimīn verses, and 11:45, the other aḥkamu l-ḥākimīn, are carried at no Name; 11:45 is a supplication and would sit naturally on this Name’s Duʻāʼ page at a later pass.

AUDIT: the ḥakam count was taken by reading the vocalisation of every occurrence of the consonantal form ḥ-k-m-alif, of which there are ten; eight are ḥukman and two ḥakaman, at 4:35 and 6:114 (corrected in build 154), and the third ḥakaman, at 4:35, carries the conjunction and so was found separately.

COHERENCE: no other Name is edited by this pass, and no SHARED_LOCI key changes, since every locus carried here except the pointer to 6:115 stands at this Name alone. AFTER THE CHAT-END AUDIT OF 1–99: the capitalised runs in the desc and the ref are set in lower case, the words unchanged. the item left for Name 46 is closed: its rootRelation now reads shared-explicit with relatedName al-hakam on the evidence of the ref. BY THE AUTHOR’S DECISION (A19), IN BUILD 145: the duʻāʼ of 21:112 takes Name 1’s English, judge in truth and Ar-Raḥmān, so the verse the two pages share exactly stands in one rendering; its note already named Ar-Raḥmān, Name 1, as the One whose help is sought.

IN BUILD 154, FROM THE PHASE 2 READING: the ref and the counts above give the definite al-ḥukm as eleven, with the article; the AUDIT’s ten are eight ḥukman and two ḥakaman; the named line’s stop and space are set right. The 95:8 note gives aṭ-Ṭabarī’s preference, the reading addressed to the Prophet ﷺ, where it said most read the human being, and gives the balā report its grade, ḍaʻīf in every row, through an unnamed Bedouin. The 13:41 note gives aṭ-Ṭabarī’s own gloss of swift in reckoning, His counting of their deeds. The note on the three judges gives at-Tirmidhī 1322 its two graders and Ibn Mājah 2315 as the same Khalaf and Abū Hāshim route, divided as this one is. The reflection’s 6:114 waits on the author (A35).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 28 quotes 6:114 in the book’s English (A35).

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.

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