Name 90 of 99

المانع

The Withholder

Al-Māniʻ

The loan refused three times — and the one refusal in a lifetime that was ever explained.

Meaning

From m-n-ʻ, which Ibn Fāris gives as one origin, the opposite of giving. The Qurʼan says the root seventeen times and never makes Allah the subject of its verb; its one active participle is said of fortresses the Banū an-Naḍīr thought would protect them from Allah (59:2), and its two intensive forms reproach people: withholder of good (68:12, 50:25) and withholding (70:21). Of Allah it says amsaka: whatever He withholds, none can release thereafter (35:2). The Name-form is from the lists at at-Tirmidhī 3507 and Ibn Mājah 3861, and the Prophet ﷺ said its word after every prescribed prayer: O Allah, none can withhold what You have given, and none can give what You have withheld (al-Bukhārī 844).

Root m-n-ʻ — the opposite of giving (khilāf al-iʻṭāʼ); to withhold, to prevent, to protect

Counted on the Tanzil text, every word read in its verse: 28 words swept, 11 look-alikes (n-f-ʻ 8, q-n-ʻ, ṣ-n-ʻ, q-ʻ-r), 17 words of m-n-ʻ. Preventing 8: from Allah’s mosques (2:114); from belief (17:94, 18:55); the acceptance of their spending (9:54); from prostrating, in Allah’s question to Iblīs (7:12, 38:75); Mūsā to Hārūn (20:92); and nothing prevented Us from sending the signs but the denial of the former peoples (17:59). Withholding 5: the grain (12:63), the māʻūn (107:7), mannāʻ li-l-khayr (68:12, 50:25), manūʻ (70:21). Protecting against 3: the hypocrites’ we protected you (4:141), gods who protect them from Us (21:43), fortresses māniʻah from Allah (59:2). Forbidden 1: the fruit of the Garden (56:33). Allah is the subject of none. Ibn Fāris (Maqāyīs al-Lughah, vol. 5, p. 278): one origin, the opposite of giving; māniʻ and mannāʻ; a place manīʻ; manʻah. Aṭ-Ṭabarī at 35:2: the keys of good and its closings are all His; at 50:25: every right due in wealth; at 70:21: the disbeliever who, when his wealth grows, withholds it; at 107:7: what people lend one another and the rights due in wealth. In the six ḥadīth editions al-māniʻ stands in the lists at at-Tirmidhī 3507 (weak: Aḥmad Shākir, al-Albānī, Zubair ʻAlī Zaī) and Ibn Mājah 3861 (isnād ḍaʻīf with the list: Shuʻayb al-Arnaʼūṭ; weak: Zubair ʻAlī Zaī; ṣaḥīḥ without it: al-Albānī); lā māniʻa limā aʻṭayta in 17 records, after the prayer and on rising from bowing; Allah the doer of the verb at Muslim 2890a, al-Bukhārī 2369 and 7446, Muslim 843a, al-Bukhārī 4239 and Ibn Mājah 150; māniʻ of one who withholds charity at an-Nasāʼī 5103 and 5104 and at-Tirmidhī 646. Ḥadīth: al-Bukhārī 844 with Muslim 593a; Muslim 2890a; al-Bukhārī 2369; Muslim 843a. Duʻāʼ: al-Bukhārī 844 with Muslim 593a; at-Tirmidhī 3563.

Story

Everything was ready. Nabil had the ship, the cargo agreement, buyers waiting in two ports, and a venture any competent man could look at and call sound. What he did not have was the loan, because his banker — an infuriating, cautious man named Wasim — refused him three times without ever properly explaining himself.

Nabil begged, then argued, then insulted him, then went to two other houses, which also declined, and which he was certain was Wasim’s doing. He lost the season. He lost the cargo agreement. He spent that winter in a humiliation he did not think he would recover from, and told his wife that one stubborn man had destroyed eleven years of work. He sold her jewelry to keep the office open and did not mention it until afterward, which she minded a great deal more than the money.

The ship went down in March with all hands, in weather nobody had forecast, and the syndicate that financed it in his place was ruined so completely that two of the partners never traded again.

The news reached the coffee house on a Tuesday, the way news did. Nabil heard it standing and had to sit down. He knew four of the men on that ship by name; Rashid had a son at the same school as his own.

He was careful, afterward, about what he permitted himself to conclude. The obvious thought arrived within the hour and he did not trust it — that he had been spared because he was owed sparing, that eleven years of work had been protected by a hand that judged him worth protecting. It would not hold. He was no better than Rashid, and Rashid was at the bottom of the sea, and Rashid’s boy was still going to that school. Whatever had been decided in March was not a verdict on Nabil’s merits, and he could not read it, and he was not going to pretend he could.

What he could not get around was smaller and would not leave him alone. Wasim, asked directly, said honestly that he had known nothing; he had simply disliked the guarantees. So the refusal had not been Wasim’s. It had not been his own, and it had not been the two houses that turned him away for reasons of their own. Something had said no to him five times, through three men, none of whom knew they were saying it.

For a week he could not work out whether he was grieving or grateful, and then understood that he would have to be both for the rest of his life — and that he had been shown this one, once, and would not be shown another. That was the part that stayed with him. Eleven years of closed doors he had cursed at the time, every one of them closed by the same hand, and he was going to go to his grave without being told about a single one of the others.

He never thanked Wasim. He did not know how to, and it would have been the wrong address.

He bought back his wife’s jewelry the following year, at a considerable loss, and did not explain that either. He set it on the table in front of her rather than putting it away. She looked at it a long moment. She wore the earrings to her sister’s house that week, and to a good many places after, and he never once mentioned the price.

Poem

There is a barrier between your bloodstream and your brain
that you have never once thought about,
because it has never given you a reason to.

It doesn’t fight off what arrives.
It doesn’t let most things arrive.
At the cellular level it reads everything
attempting to cross from blood into brain
and turns back the overwhelming majority,
so that a life goes by without incident
and nothing about it becomes a story anyone tells.

Now the harder half, which is the same barrier.

It also turns back medicine.
There are drugs that work — that demonstrably work,
in a dish, on the exact thing that is killing someone —
and cannot get across, and the physician knows it,
and stands there holding a cure that is not permitted through.
The barrier is not making an exception when it does this.
It is doing precisely what it always does.
You cannot praise it for the one and arraign it for the other.
It is one act.

So with the door that would not open.
You will be told, once or twice in a life, why one of them was closed,
and you will build far more on that than it can carry.
The rest are not itemized.
The refusal that saved you and the refusal that cost you
came through the same hand, on the same terms,
and from where you were standing
they looked identical.

That is Al-Māniʻ: not the closed door — the One who closed it,
against whose no there is no appeal
and against whose yes there is no obstacle,
who has turned back more from you before breakfast
than you have asked for in your whole life,
and given you the reason for none of it,
and been right.

Reflection

The Withholding

If you say after the prayer what the Prophet ﷺ said, you have already declared this Name, and you may not have noticed you were doing it. After every prescribed prayer he would say: O Allah, none can withhold what You have given, and none can give what You have withheld, and the fortune of the fortunate does not avail him against You (al-Bukhārī 844). Whoever keeps that practice says it five times a day, in the seconds after the taslīm: nothing opens what Allah has withheld.

Look at where the word sits in that sentence. Māniʻ is in the negative — none can withhold — while the act itself is carried by the verb spoken directly to Him: what You have withheld. The Name does not merely say that Allah withholds. It says that nothing else does. Every locked door you have ever put your shoulder against was locked from one side only. The Qurʼan seals it in both directions, with another verb, amsaka: Whatever mercy Allah opens for people, none can withhold; and whatever He withholds, none can release thereafter (35:2).

Now sit with something uncomfortable. Wherever the Qurʼan turns this root into a settled human character — a man who is a withholder, rather than a man who once prevented something — it is an accusation every time. Withholder of good, mannāʻ li’l-khayr, appears twice, both times in a catalogue of the contemptible (68:12, 50:25); and manūʻ, withholding, describes the man who holds on when good touches him (70:21); aṭ-Ṭabarī: when his wealth grows he withholds what is in his hand and does not spend it in obedience to Allah. Those three are the whole of it. The Qurʼan never makes Allah the subject of this verb; the Prophet ﷺ says it of Him: none can give what You have withheld. So withholding is a vice in you and a perfection in Him, and this is not a double standard. When you withhold, you are keeping back a thing you do not understand from a person whose end you cannot see. When He withholds, nothing is hidden at either end. The act is identical. The knowledge behind it is the whole matter.

Which brings this Name to the thing it exists to face, and it is not a comfortable thing. Something you wanted has been refused. Not delayed — refused, some years ago, and you are not going to get it. The pious reflex is to say it was a blessing in disguise. Sometimes you find out that it was, and when that happens you should be careful with the discovery, because it is a mercy that doubles as a temptation: it teaches you to expect a receipt. You will not get receipts. He is not questioned about what He does, but they will be questioned (21:23).

What you are given in place of an explanation is this: Perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is bad for you. And Allah knows, while you know not (2:216). Read the perhaps honestly and do not inflate it. The verse does not promise that every loss was secretly a gift; it says you are not competent to rule on the question. The operative clause is the last one, and notice what it is not. It is not and it will all make sense one day. It is and Allah knows, while you know not.

So this is not a Name that tells you to stop asking. Ask. The Prophet ﷺ said: I asked my Lord for three things; He gave me two and withheld one from me (Muslim 2890a). He asked, was refused, and told his companions so, and that is the pattern. The words you say after prayer do not counsel you away from a closed hand — they tell you whose hand it is, and that there is no second hand anywhere to appeal to, which is exactly why you bring the petition there and nowhere else. What the Name asks of you is narrower and harder: stop treating a refusal as a puzzle to be solved, and start treating it as a word spoken to you by the One who owes you no account of it, and who has never once been wrong.

No one has ever opened what He closed, and no one has ever closed what He opened — which means every locked door in your life has exactly one key, and you know perfectly well whose hand it is in.

Qurʼan

مَا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلَا مُمْسِكَ لَهَا ۖ وَمَا يُمْسِكْ فَلَا مُرْسِلَ لَهُ مِن بَعْدِهِ

Whatever mercy Allah opens for people, none can withhold; and whatever He withholds, none can release thereafter.

35:2 (Qurʼan, opens quran.com)

Yumsik and mumsik, of m-s-k, not this Name’s root, in both halves: what He opens none withholds, and what He withholds none releases. Aṭ-Ṭabarī: the keys of good and its closings are all His; what He opens of good none can shut or hold back, and what He shuts of good no one opens but Him, because every matter is His. Name 18 carries the verse for its opening clause.

أَمَّنْ هَٰذَا الَّذِي يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُ

Or who is it that could provide for you, if He withheld His provision?

67:21 (Qurʼan, opens quran.com)

Amsaka, of m-s-k as at 35:2. Aṭ-Ṭabarī: who is it that would feed you, give you drink and bring you your sustenance, if He withheld from you the provision He provides.

لَا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ

He is not questioned about what He does, but they will be questioned.

21:23 (Qurʼan, opens quran.com)

No word of m-n-ʻ. Aṭ-Ṭabarī: no one asks the Lord of the Throne about what He does with His creation, turning them as He wills in life and death, honour and abasement, for they are His creation and His servants and the judgement is His; and all of them are asked about their deeds and held to account for them. Qatādah, in his report, the same.

وَعَسَىٰ أَن تَكْرَهُوا شَيْئًا وَهُوَ خَيْرٌ لَكُمْ وَعَسَىٰ أَن تُحِبُّوا شَيْئًا وَهُوَ شَرٌّ لَكُمْ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

Perhaps you hate a thing and it is good for you, and perhaps you love a thing and it is bad for you. And Allah knows, while you know not.

2:216 (Qurʼan, opens quran.com)

No word of m-n-ʻ. The verse opens: fighting has been prescribed for you, though it is hateful to you. Aṭ-Ṭabarī: do not hate fighting, for perhaps you hate it and it is good for you, and do not love leaving it, for perhaps you love it and it is bad for you; as-Suddī, in his report: in fighting are spoils, victory and martyrdom.

مَنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ

withholder of good, transgressor, sinful.

68:12 (Qurʼan, opens quran.com)

Mannāʻ, one of the root’s two intensive forms, the word Ibn Fāris gives beside māniʻ, in the description of one not to be obeyed that begins at 68:10. Aṭ-Ṭabarī: miserly with wealth, holding it back from the rights due. The same two words, mannāʻin li-l-khayr, open 50:25.

مَنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ

withholder of good, transgressor, doubter.

50:25 (Qurʼan, opens quran.com)

Mannāʻ li-l-khayr among those cast into Jahannam (50:24). Qatādah, in aṭ-Ṭabarī: al-khayr here is the obligatory zakāh; aṭ-Ṭabarī holds it to be every right due to Allah or to a person in his wealth, al-khayr here being wealth, because the verse does not restrict it. Murīb: doubting the oneness of Allah and His power over what He wills.

وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا

and withholding when good touches him.

70:21 (Qurʼan, opens quran.com)

Manūʻ, the root’s other intensive form. Aṭ-Ṭabarī reads al-insān of 70:19 as the disbeliever — so Ibn ʻAbbās, in his report, that this is among the people of shirk, and aḍ-Ḍaḥḥāk — and says: when his wealth grows and he attains richness he withholds what is in his hand, miserly with it, and does not spend it in obedience to Allah. The next verse excepts those who pray.

وَمَا مَنَعَنَا أَنْ نُرْسِلَ بِالْآيَاتِ إِلَّا أَنْ كَذَّبَ بِهَا الْأَوَّلُونَ

And nothing prevented Us from sending the signs except that the former peoples denied them.

17:59 (Qurʼan, opens quran.com)

Manaʻanā, the one place Allah speaks this verb of Himself, and He is its object, not its subject. Aṭ-Ṭabarī: nothing kept Us, O Muḥammad, from sending the signs your people asked for except that the denying nations before them asked the like, denied their messengers when the signs came, and were punished swiftly; the verse goes on with the she-camel of Thamūd.

وَظَنُّوا أَنَّهُمْ مَانِعَتُهُمْ حُصُونُهُمْ مِنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا

And they thought that their fortresses would protect them from Allah; but Allah came upon them from where they had not reckoned.

59:2 (Qurʼan, opens quran.com)

Māniʻah, the root’s one active participle in the Qurʼan, said of fortresses against Allah. Aṭ-Ṭabarī: the Banū an-Naḍīr; they thought so, he records, because ʻAbd Allāh ibn Ubayy and a party of the hypocrites sent to them while they were besieged to hold firm, protect themselves in their fortresses, and expect their help, which did not come.

Dua

اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ

O Allah, none can withhold what You have given, and none can give what You have withheld.

al-Bukhārī 844; Muslim 593a · ṣaḥīḥ (muttafaq ʻalayh)

From al-Mughīrah ibn Shuʻbah, in what he wrote to Muʻāwiyah: the Prophet ﷺ used to say after every prescribed prayer, there is no god but Allah alone, without partner, His is the dominion and His the praise, and He has power over all things; then these words. Lā māniʻa, this Name’s word, in the negative, set against lā muʻṭiya; Ibn Fāris gives the root as the opposite of giving. The record goes on with the clause the Ḥadīth page prints. Muslim 477, from Abū Saʻīd, and 478a, from Ibn ʻAbbās, have the same words on rising from bowing; Name 65 carries 477. Name 64 carries this supplication.

اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ

O Allah, suffice me with what You have made lawful, away from what You have forbidden; and enrich me by Your bounty, away from anyone besides You.

at-Tirmidhī 3563 · ḥasan gharīb (at-Tirmidhī’s own verdict); ḥasan (al-Albānī; Aḥmad Shākir; Bashshār ʻAwwād Maʻrūf; Darussalam)

From ʻAlī, to a slave who had contracted for his freedom and could not meet the payments: shall I not teach you words the Messenger of Allah ﷺ taught me — were a debt like the mountain of Ṣīr upon you, Allah would pay it for you. No word of m-n-ʻ; it asks for sufficiency by the lawful away from the unlawful, and freedom from need of anyone besides Allah. At-Tirmidhī: ḥasan gharīb. Name 89 carries the same supplication for aghninī.

Hadith

اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ وَلَا يَنفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ

O Allah, none can withhold what You have given, and none can give what You have withheld, and the fortune of the fortunate does not avail him against You.

al-Bukhārī 844; Muslim 593a · ṣaḥīḥ (muttafaq ʻalayh)

From al-Mughīrah ibn Shuʻbah, after every prescribed prayer, printed through its last clause. In the six editions lā māniʻa limā aʻṭayta stands in seventeen records: after the prayer in al-Mughīrah’s report (al-Bukhārī 844, 6330, 6615 and 7292; Muslim 593a and 593e; Abū Dāwūd 1505; an-Nasāʼī 1341 and 1342), in at-Tirmidhī 299 without a chain, and in a longer supplication at an-Nasāʼī 1346 (Abū Ghuddah and al-Albānī: isnād ḍaʻīf; Darussalam: isnād ḥasan); on rising from bowing at Muslim 471b, 477 and 478a, Abū Dāwūd 847, an-Nasāʼī 1068, which lacks lā muʻṭiya limā manaʻta, and Ibn Mājah 879 (weak: all four graders). Name 64 carries the same report.

سَأَلْتُ رَبِّي ثَلاَثًا فَأَعْطَانِي ثِنْتَيْنِ وَمَنَعَنِي وَاحِدَةً سَأَلْتُ رَبِّي أَنْ لاَ يُهْلِكَ أُمَّتِي بِالسَّنَةِ فَأَعْطَانِيهَا وَسَأَلْتُهُ أَنْ لاَ يُهْلِكَ أُمَّتِي بِالْغَرَقِ فَأَعْطَانِيهَا وَسَأَلْتُهُ أَنْ لاَ يَجْعَلَ بَأْسَهُمْ بَيْنَهُمْ فَمَنَعَنِيهَا

I asked my Lord for three things; He gave me two and withheld one from me. I asked my Lord not to destroy my community by famine, and He gave it to me; I asked Him not to destroy my community by drowning, and He gave it to me; and I asked Him not to set their violence among themselves, and He withheld it from me.

Muslim 2890a · ṣaḥīḥ

From Saʻd ibn Abī Waqqāṣ: the Messenger of Allah ﷺ came from al-ʻĀliyah, entered the mosque of Banū Muʻāwiyah, prayed two rakʻahs with them, called on his Lord at length, and then turned to them and said this. Manaʻanī, this Name’s verb, with Allah its doer, in the Prophet’s ﷺ own account of a supplication refused. At-Tirmidhī 2175, from Khabbāb, has an enemy from outside them for drowning, and calls it ḥasan gharīb ṣaḥīḥ (Aḥmad Shākir, al-Albānī and Darussalam: ṣaḥīḥ; Bashshār ʻAwwād Maʻrūf: ḥasan ṣaḥīḥ).

الْيَوْمَ أَمْنَعُكَ فَضْلِي كَمَا مَنَعْتَ فَضْلَ مَا لَمْ تَعْمَلْ يَدَاكَ

Today I withhold My bounty from you, as you withheld the surplus of what your hands did not make.

al-Bukhārī 2369 · ṣaḥīḥ

From Abū Hurayrah: of three to whom Allah will not speak on the Day of Resurrection nor look at, the third is a man who withheld surplus water, and Allah says this. Amnaʻuka, this Name’s verb, said by Allah of Himself in answer to the servant’s manaʻta. Al-Bukhārī 7446 has the same words after on the Day of Resurrection.

فَمَنْ يَمْنَعُكَ مِنِّي قَالَ اللَّهُ يَمْنَعُنِي مِنْكَ

So who will protect you from me? He said: Allah will protect me from you.

Muslim 843a · ṣaḥīḥ

From Jābir, at Dhāt ar-Riqāʻ: a man of the associators took the sword of the Messenger of Allah ﷺ from the tree where it hung, drew it, and asked whether he feared him; he said no, and then this. The verb in the sense Ibn Fāris gives in manīʻ and manʻah, protection, with Allah its doer. The companions threatened the man, and he sheathed the sword and hung it back. Al-Bukhārī 2910, 2913 and 4135 give the answer as Allah.

Study Notes

Verified — enumerated; post-prayer formula strong

ShowHide the Study Notes (2,444 words)

CARRIED ON THIS PAGE: nine entries, seven before and two appended. Before: 35:2, shared exactly with Name 18; 67:21; 21:23; 2:216; 68:12; 50:25; and 70:21, their Arabic and English unchanged. Appended, both new to the book: 17:59 from wa-mā manaʻanā to al-awwalūn, the one place Allah speaks this verb of Himself, as its object; and 59:2 from wa-ẓannū to lam yaḥtasibū, the root’s one active participle in the Qurʼan. The occurrence field stays enumerated: the Name-form is not in the Qurʼan.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 2:114, 17:94, 18:55, 9:54, 7:12, 38:75, 20:92, 107:7, 4:141, 21:43, 56:33, 68:10, 50:24 and 70:19, all carried at NO Name; 12:63, carried at Name 38 (from build 182, by the author’s decision, A50).

CORRECTED ON THE RECORD, THE COUNT: m-n-ʻ counted on the pointed Tanzil text (count_mna.py; asserted in build_N90.py). The sweep of mīm, nūn and ʻayn with up to two letters in each gap returns 28 words: 11 look-alikes — n-f-ʻ 8 (manāfiʻ), q-n-ʻ (muqniʻī, 14:43), ṣ-n-ʻ (maṣāniʻ, 26:129), q-ʻ-r (munqaʻir, 54:20) — and 17 words of the root, as the old ref said.

PREVENTING 8: from Allah’s mosques (2:114); what prevented people from believing (17:94, 18:55); what prevented their spending from being accepted (9:54); what prevented you from prostrating, Allah’s question to Iblīs (7:12, 38:75); Mūsā to Hārūn (20:92); and nothing prevented Us from sending the signs (17:59).

WITHHOLDING 5: the grain withheld from Yūsuf’s brothers, passive (12:63); small kindnesses (107:7); mannāʻ li-l-khayr (68:12, 50:25); manūʻ (70:21).

PROTECTING AGAINST 3: the hypocrites’ we protected you from the believers (4:141); gods who protect them from Us (21:43); fortresses māniʻah from Allah (59:2).

FORBIDDEN 1: the fruit of the Garden (56:33). 8 + 5 + 3 + 1 = 17. ALLAH IS THE SUBJECT OF NONE. The intensive forms are three, 68:12, 50:25 and 70:21, all reproach, so MEDS 90’s those three are the whole of it holds of them; the one active participle is 59:2.

CORRECTED ON THE RECORD, THE PAGE: the desc said al-Māniʻ withholds what would ruin a servant and what he would have carried well, that from inside the two are indistinguishable, that there is no second hand able to open what He closed, and that withholding is a vice in a creature and wisdom in the Creator — none from a source read; struck as unchecked; the desc now rests on Ibn Fāris, the count, 35:2 and al-Bukhārī 844. The ref cited Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim against house form and quoted the supplication and 35:2 in words not the book’s; it called 59:2 the plain verb, where māniʻah is the participle; and it said that at 17:59 Allah is spoken of as not prevented, where the verse and aṭ-Ṭabarī say that what kept Him from sending the signs asked for was the former peoples’ denial of them — corrected; rebuilt on the count, Ibn Fāris, aṭ-Ṭabarī and the six editions. The root block rested on the desc and had no senseNote; the gloss is now Ibn Fāris’s. The 35:2 note said given already and that the Name is drawn more from ḥadīth than the Qurʼan; rewritten on aṭ-Ṭabarī. The 67:21 note gave a reading of its own; rewritten on aṭ-Ṭabarī. The 21:23 and 2:216 notes cited MEDS and defended a quotation; rewritten on aṭ-Ṭabarī, with Qatādah and as-Suddī, and each now says it carries no word of the root. THE 68:12, 50:25 AND 70:21 NOTES were one production narrative repeated three times, in capitals, recording live reads of a Qurʼan website and the book’s own occurrence field; and the 70:21 note read al-insān of 70:19 as the human being as such, where aṭ-Ṭabarī reads the disbeliever, with Ibn ʻAbbās (among the people of shirk) and aḍ-Ḍaḥḥāk — rewritten on aṭ-Ṭabarī, Qatādah on al-khayr at 50:25, and Ibn Fāris on mannāʻ. The al-Bukhārī 844 Duʻāʼ note said given already and called this the report’s primary home; rewritten on the record. The at-Tirmidhī 3563 note narrated its own editing, gave the grade twice, and read the supplication as withholding in the form of provision, from no source; rewritten, its Arabic, English, source and grade unchanged and exact with Name 89. The ḥadīth note on al-Bukhārī 844 with Muslim 593a narrated why the report was recorded a third time and gave the grade bare; the grade is now ṣaḥīḥ (muttafaq ʻalayh), as the Duʻāʼ pages have it, here and at Name 64, and the note records the seventeen records of lā māniʻa limā aʻṭayta. MEDS 90 cited Bukhārī, Muslim without numbers and quoted al-Bukhārī 844, 35:2 and 21:23 in words not the book’s — set word for word; carried the banned happened to — reworded; said that everyone who prayed today declared this Name and that five times a day a Muslim states aloud what no hand can prise open — narrowed to whoever says what the Prophet ﷺ said; read 70:21 as the man who clutches the moment good reaches him — given with aṭ-Ṭabarī; and said the Prophet ﷺ asked, was refused things and asked again, from no report — now Muslim 2890a, I asked my Lord for three things, He gave me two and withheld one. POEMS 90 read: the blood-brain barrier that turns back the overwhelming majority of what attempts to cross, and the drug that works in a dish and cannot get across; Pardridge (Journal of Cerebral Blood Flow and Metabolism, 2012; Pharmaceuticals, 2020, both read through their abstracts) gives more than 98 per cent of small-molecule drugs and nearly all large-molecule drugs as not crossing, and the barrier crossed only by lipid-soluble small molecules and by carriers, so the drug stanza stands; the barrier that reads everything and turns back most of it is a figure of the poem, the figure given for drugs and not for everything, recorded and left; turned back more from you before breakfast than you have asked for in your whole life is hyperbole, recorded and left. CH 90 read; the story is the author’s and is left as written.

LEXICON: Ibn Fāris, Maqāyīs al-Lughah, vol. 5, p. 278, read in his own text at Shamela (the Hārūn edition): al-mīm wa-n-nūn wa-l-ʻayn aṣlun wāḥid huwa khilāf al-iʻṭāʼ, one origin, the opposite of giving; manaʻtuhu sh-shayʼa manʻan, and he is māniʻ and mannāʻ; makānun manīʻ; and he is in ʻizz and manʻah. Ar-Rāghib and Lisān al-ʻArab not reached. TAFSĪR, read in their own texts through the tafsir dataset: aṭ-Ṭabarī at 2:216 (do not hate fighting; as-Suddī: spoils, victory and martyrdom), 17:59 (the signs asked for, and the earlier nations who denied them and were punished swiftly), 21:23 (no one questions the Lord of the Throne about what He does with His creation; Qatādah), 35:2 (the keys of good and its closings are all His), 50:25 (Qatādah: the obligatory zakāh; aṭ-Ṭabarī: every right due in wealth; murīb, doubting His oneness), 59:2 (the Banū an-Naḍīr; ʻAbd Allāh ibn Ubayy’s message to hold firm), 67:21 (who would feed you if He withheld His provision), 68:12 (miserly with wealth, holding it back from the rights due) and 70:21 (the disbeliever; when his wealth grows he withholds it; Ibn ʻAbbās: among the people of shirk). ḤADĪTH: the six editions swept for al-māniʻ, māniʻ and every word of m-n-ʻ near a mention of Allah, each read in its record. AL-MĀNIʻ as a Name stands in both lists, at at-Tirmidhī 3507 (Aḥmad Shākir, al-Albānī and Zubair ʻAlī Zaī: weak) and at Ibn Mājah 3861 (Shuʻayb al-Arnaʼūṭ: isnād ḍaʻīf with the list; Zubair ʻAlī Zaī: weak; al-Albānī: ṣaḥīḥ without it), which also carries al-muʻṭī; otherwise al-māniʻ is the one who withholds zakāh at at-Tirmidhī 646. LĀ MĀNIʻA LIMĀ AʻṬAYTA, seventeen records: after the prayer, from al-Mughīrah, al-Bukhārī 844, 6330, 6615 (khalfa ṣ-ṣalāh) and 7292, Muslim 593a and 593e, Abū Dāwūd 1505, an-Nasāʼī 1341 and 1342; at-Tirmidhī 299, mentioned without a chain; an-Nasāʼī 1346, in a longer supplication on leaving the prayer (Abū Ghuddah and al-Albānī: isnād ḍaʻīf; Darussalam: isnād ḥasan); on rising from bowing, Muslim 471b, 477 and 478a, Abū Dāwūd 847, an-Nasāʼī 1068 without lā muʻṭiya limā manaʻta, and Ibn Mājah 879 (al-Albānī, Shuʻayb al-Arnaʼūṭ and Darussalam: weak).

ALLAH THE DOER OF THE VERB: He gave me two and withheld one, Muslim 2890a, with at-Tirmidhī 2175 from Khabbāb (at-Tirmidhī: ḥasan gharīb ṣaḥīḥ; Aḥmad Shākir, al-Albānī and Darussalam: ṣaḥīḥ; Bashshār ʻAwwād Maʻrūf: ḥasan ṣaḥīḥ); today I withhold My bounty from you, al-Bukhārī 2369 and 7446; Allah will protect me from you, Muslim 843a, and the answer Allah at al-Bukhārī 2910, 2913, 4135, 4136 and 4139; Allah honoured him by my hand and kept him from humiliating me by his, Abān ibn Saʻīd at al-Bukhārī 4239; Allah protected him through his uncle Abū Ṭālib, Ibn Mājah 150 (al-Albānī: ḥasan ṣaḥīḥ; Shuʻayb al-Arnaʼūṭ: ḥasan; Darussalam: isnād ḥasan).

THE PARTICIPLE OF PEOPLE AND THINGS: the one who withholds charity, cursed at an-Nasāʼī 5103 and 5104 (Abū Ghuddah and al-Albānī: ṣaḥīḥ; Darussalam: weak); the one who exceeds in charity is like the one who withholds it, Abū Dāwūd 1585 (al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Shuʻayb al-Arnaʼūṭ: ḥasan; Darussalam: weak), at-Tirmidhī 646 and Ibn Mājah 1808; Sūrat al-Mulk al-māniʻah, the protecting one, at-Tirmidhī 2890 (Aḥmad Shākir, al-Albānī and Darussalam: weak). Otherwise the verb is said of people: what prevents you, who will protect you, they withheld from me. Letter by letter: al-Bukhārī 844 and Muslim 593a both carry each printed string; at-Tirmidhī 3563. The al-Bukhārī and Muslim records carry no grade rows. Added: Muslim 2890a; al-Bukhārī 2369, whose printed words 7446 also carries; Muslim 843a.

OPEN: The meditation’s reflections — the locked door locked from one side, a vice in you and a perfection in Him, the One who has never once been wrong, and its hand images — are the author’s.

COHERENCE: Name 64’s Ḥadīth grade for al-Bukhārī 844 with Muslim 593a reads ṣaḥīḥ (muttafaq ʻalayh), as here, and is recorded there. Name 73’s NAMED line said 59:2 was carried at no Name; it now says Name 90. Name 89 records that the 3563 note here no longer narrates its editing. 35:2 stays exact with Name 18. The edition count moves from 679 to 681. The meditation’s quotations of al-Bukhārī 844, 35:2, 21:23, 2:216 and Muslim 2890a match the book’s English word for word.

AUDIT, QURʼAN TEXT: 35:2 — excerpt-initial assimilation shadda removed (the preceding word is not quoted), each re-checked against the Tanzil text.

AUDIT AFTER NAME 70: al-Bukhārī 844 with Muslim 593a is carried here and at Name 64 with the same Arabic, English, source and grade, and was linked as another portion; now an exact link. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of at-Tirmidhī 3563 now gives every grader in the dataset’s rows, each attributed to its record (the grade survey).

AFTER NAME 89: at-Tirmidhī 3563 is carried at Name 89 too, with the same Arabic, English, source and grade, linked exactly. AFTER THE CHAT-END AUDIT OF 1–99: the story said the refusal came four times, through four men, where it narrates three refusals by the banker and two houses that declined; it now reads five times, through three men. Against the sources: al-Bukhārī 7446 is already named in the note to 2369 as carrying the same words; 21:43 stands enumerated in the ref and is not carried, aṭ-Ṭabarī reading wa-lā hum minnā yuṣḥabūn with Ibn ʻAbbās as yujārūn and glossing the Arabs’ ujīruka wa-amnaʻuka, which is the verb of gods who cannot, not of Allah; the meditation’s closed door and one key are figure and quote no verse of a hand; and its clause that nothing else withholds is what al-Bukhārī 844 says on this page.

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: 35:2 takes Name 18’s none can withhold, and MEDS 90 quotes it so (A23); the named line gives 12:63 a clause of its own, carried at Name 38, where the author’s decision now carries it (A50).

IN BUILD 192, FROM THE PHASE 2 READING: the six editions carry the participle of people in twelve records, not the eight listed above: at-Tirmidhī 617 gives, without a chain, ʻAlī’s laʻana māniʻ aṣ-ṣadaqah; al-Bukhārī 4178 and 4179 have wa-māniʻūka, they will keep you from the House; Ibn Mājah 4134 has li-l-māniʻ al-awwal, the first man who refused (al-Albānī, Muḥammad Fuʼād ʻAbd al-Bāqī, Shuʻayb al-Arnaʼūṭ and Darussalam: weak); the verb is said of people in the rest; at-Tirmidhī’s own verdict at 2890 is ḥasan gharīb from this route; aṭ-Ṭabarī at 107:7, which the OPEN line owed, is read: after the readings he reports — the loan of household things, zakāh, obedience, al-maʻrūf, and wealth in the tongue of Quraysh — his own is that they withhold from people what they lend one another and withhold from the needy the rights Allah made due in their wealth, and the ref gives it where it said small kindnesses; Ibn Fāris was re-read in his own text, as the LEXICON line gives him.

IN BUILD 195, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 779), Lisān al-ʻArab (vol. 8, p. 343) and al-Khalīl (al-ʻAyn, vol. 2, p. 163) are read at Shamela through its page reader, not in print, for m-n-ʻ: the opposite of giving, and protection; Lisān’s al-Māniʻ in two senses, the One who gives and withholds as He wills, just in all of it, and the One who protects the people of His religion; 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.

الضارNext · Name 91The Bringer of Adversity

Aḍ-Ḍārr

Read Name 90 in the full reader