Name 89 of 99

المغني

The Enricher

Al-Mughnī

Two men on one lane — and a sufficiency that had nothing to do with the amount.

Meaning

From gh-n-y, which Ibn Fāris gives as sufficiency; aghnā, the fourth form, is to make free of need, and to avail. The Qurʼan makes Allah its subject seven times, and every time He enriches: four times promised, if they should be poor, Allah will enrich them from His bounty (24:32), and three times done, and He found you in need, and made you self-sufficient (93:8); aṭ-Ṭabarī: He found you poor and made you rich. Thirty-three times it denies that a thing avails: wealth, children, gods, intercession, conjecture. The Name-form is from the list at at-Tirmidhī 3507. The Prophet ﷺ said: whoever seeks to be free of need, Allah makes him free of need (al-Bukhārī 1469).

Root gh-n-y — sufficiency (al-kifāyah); aghnā, to make free of need, to avail

The root counted at Name 88 (73 words of gh-n-y); the fourth form’s 41, each read in its verse. Allah is its subject 7 times, every one enriching: promised 4 (4:130, 9:28, 24:32, 24:33) and done 3 (9:74, with His Messenger; 53:48; 93:8); min faḍlihi at 9:28, 9:74, 24:32 and 24:33, min saʻatihi at 4:130. Availing denied 33, the subject never Allah: wealth and children, wealth, what they earned, their number, conjecture, signs and warnings, gods, an idol, intercession, Yaʻqūb, the arrogant, Nūḥ and Lūṭ, hearing and sight, a shade and a food; three are questions or may be (14:21, 40:47, 54:5). And 80:37, a concern that suffices him. The participle mughnūn stands only at 14:21 and 40:47, said by the weak to the arrogant; al-mughnī is not in the Qurʼan. Ibn Fāris (Maqāyīs al-Lughah, vol. 4, pp. 397 and 398): two sound origins, sufficiency and a sound; lā yughnī fulānun ghanāʼa fulān, he does not suffice as the other does. Aṭ-Ṭabarī at 53:48: He enriched with wealth, and aqnā, gave qunyah, lasting property; Ibn Zayd: aqnā, gave little. In the six ḥadīth editions al-mughnī stands only in the list at at-Tirmidhī 3507 (weak: Aḥmad Shākir, al-Albānī, Zubair ʻAlī Zaī); Ibn Mājah 3861 does not carry it. Allah is the doer of the verb in whoever seeks to be free of need (al-Bukhārī 1427, 1469 and 6470; Muslim 1053a; Abū Dāwūd 1644; at-Tirmidhī 2024; an-Nasāʼī 2595), of Ibn Jamīl (al-Bukhārī 1468; Muslim 983), of the Anṣār (al-Bukhārī 4330; Muslim 1061), to Ayyūb (al-Bukhārī 279, 3391 and 7493; an-Nasāʼī 409), and asked of Him (Muslim 2713a; at-Tirmidhī 3563). Ḥadīth: al-Bukhārī 1429 with Muslim 1033; Muslim 1054; al-Bukhārī 1469 with Muslim 1053a; al-Bukhārī 7493; Muslim 1061. Duʻāʼ: an-Nasāʼī 5465; Muslim 2721a; Muslim 2713a; at-Tirmidhī 3563.

Story

Two men lived on the same lane in the copper quarter, and the arithmetic of their lives was public knowledge. Anwar the wholesaler earned in a month what Musa the tinsmith earned in eight years. It was Anwar who could not sleep.

The gate of Anwar’s warehouse was audible from Musa’s kitchen — carts at five in the morning, six days a week — and Musa had long since stopped hearing it, the way a man stops hearing a river.

It was not greed, exactly. That was the part Musa took years to work out.

Anwar had simply never arrived. Every level he reached moved the mark: the warehouse made him think about a second warehouse, the second about a competitor’s third. He was not chasing money — he had money — he was chasing the feeling that money kept advertising and never once delivered, and he was chasing it with more and more capital and less and less life.

Musa had that feeling by thirty, in a small house, with four children and a debt he was steadily paying down, and could not account for it at all. He was no saint and did not despise money; he would have taken more, and said so. He simply already had enough, which turned out to be a condition entirely uncorrelated with the amount. He envied Anwar precisely twice, both times over something specific — a doctor for his daughter’s ear, and a roof — and both times it passed within the week.

Once, at a wedding, Anwar asked him outright how he managed it, in the tone of a man pricing something. Musa said he had not managed anything. Anwar took this for modesty and let it go.

It was not modesty. Musa had gone looking, more than once, for the thing in himself that had produced this — some discipline, some early hardship, some steadiness inherited from his father — and had found nothing there at all. He had woken up one year with enough, the way a man wakes to find it has rained in the night, and he knew better than to take credit for weather.

What unsettled him was the corollary, which arrived at odd hours and would not be argued with: if it had been given, it could be withheld. He had done nothing to earn it and could do nothing to secure it. So he began to ask for it — not only for money, which he asked for too, and saw no shame in — but for the enough itself, by name, in the last third of the night, in the same breath he used for his daughter’s ear.

Anwar died at sixty-nine, in the middle of a negotiation for a fourth warehouse. He had been given a great deal over a long life; nobody could say he had not been given.

The carts went past Musa’s kitchen at five the following morning, six days a week as always, under a different name over the gate. Musa heard them that day. He got up in the dark, and asked again.

Poem

There is a kind of gift that is used up
and a kind that is not.

Hand a man money and it is gone by the turn of the season,
gone the way anything borrowed goes,
leaving him where he started, minus the gratitude.

Teach him a trade instead —
years of correction, one motion repeated
past frustration and into instinct —
and something else happens.
The skill does not spend.
It becomes his and stays his,
and he does not come back to the workshop door for more.

But there is a gift deeper than a trade,
and you are using it to read this.

No one remembers being given a language.
It arrived before memory, in a room you cannot picture,
out of a mouth you did not choose,
and it became yours so entirely
that you dream in it, count in it, pray in it,
grieve in it before you know that you are grieving.

And you invented none of it.
Not one word. Not the word for water,
not the word for mother, not the Name.
Every sentence you have ever spoken
was assembled out of things put into your hands,
and the tongue that assembles them is on loan by the hour.

So enrichment was never independence.
The man given a trade walks away from the workshop.
The man given a language walks away from no one.
He has only, at last, begun to speak.

Al-Mughnī:
who found you with nothing and did not lend,
who gives what becomes wholly yours
and stays, every second, wholly His,
who makes a man rich enough
to stop asking the lane for what the lane never had —
and poor enough, at five in the morning,
to ask.

Reflection

The Enough

Al-Mughnī does not describe what Allah has. It describes what He does. The word is the fourth form of the root of Name 88 — not the Free of need, but the One who makes free of need — and the Qurʼan gives that verb Allah as its subject seven times, every one of them a gift. Sufficiency is not a temperament. It is not the residue of a hard childhood or a disciplined nature. It is given: Allah will enrich you from His bounty, if He wills (9:28). And the people who have it are as unable to explain it as the people who do not.

Consider to whom Sūrat aḍ-Ḍuḥā says it. Did He not find you an orphan and give you shelter? (93:6) … And He found you in need, and made you self-sufficient (93:8). This is addressed to the Prophet ﷺ, the most beloved of creation, and every verb is done to him. He was found. He did not arrive at sufficiency by a method; aṭ-Ṭabarī: He found you poor and made you rich. If that is how it came to him, you can stop searching yourself for a mechanism that would produce it in you. What he ﷺ taught instead is a seeking answered by a gift: whoever seeks to be free of need, Allah makes him free of need (al-Bukhārī 1469).

Do not spiritualize this into something safely abstract. And that it is He who enriches and grants possessions (53:48). Aṭ-Ṭabarī reads it of wealth, and of qunyah, property that lasts. The roof is from Him. The wage is from Him. If they should be poor, Allah will enrich them from His bounty (24:32) — a verse about marriage and money, not metaphor. He gives real wealth to real people, and there is no shame in asking Him for it plainly.

And still the Prophet ﷺ said: Richness is not in having many possessions, but richness is the richness of the soul (al-Bukhārī 6446). Read that carefully, because it is easy to misread as a compliment to the poor. It does not transfer the wealth from Allah’s giving to your character. It relocates where the wealth sits; it does not change whose it is. In another ḥadīth he ﷺ said: He has succeeded who has submitted, been granted sufficiency, and been made content by Allah with what He gave him (Muslim 1054). Made content. The contentment is listed as a gift alongside the provision — not as the man’s clever response to it.

Here is the line that must not be crossed. To be enriched by Allah is to be made free of need from creation — never free of need from Him. When gold fell on Ayyūb and he gathered it into his garment, his Lord called him: O Ayyūb, did I not make you free of need of what you see? He said: Yes, my Lord, but I have no freedom from need of Your blessing (al-Bukhārī 7493). Not one degree of your dependence is removed. If anything it becomes more visible, because you can finally see who has been carrying the whole arrangement all along. Creation’s rich are rich the way a cup is full: full of something poured, holding nothing it made.

So ask for it by name, as the Prophet ﷺ did: O Allah, I ask You for guidance, piety, chastity, and sufficiency (Muslim 2721a). Sufficiency was a thing he petitioned for. Anything that can be asked for is not a thing you construct. Whatever enough you have at this moment, you did not assemble it and you cannot secure it — which is not cause for fear, only direction. It tells you where to stand, and what to say when you get there.

He does not hand sufficiency over and step away from it: what He gives stays His while you hold it — and the only fitting answer to a gift on those terms is to open your hands again.

Qurʼan

وَإِنْ خِفْتُمْ عَيْلَةً فَسَوْفَ يُغْنِيكُمُ اللَّهُ مِن فَضْلِهِ إِن شَاءَ

And if you fear poverty, Allah will enrich you from His bounty, if He wills.

9:28 (Qurʼan, opens quran.com)

Yughnī with Allah its subject, promised with in shāʼa. Aṭ-Ṭabarī: the believers feared want when the associators were barred from the Sacred Mosque and the trade they brought was cut off; Allah secured them against poverty and gave them in its place what was better, the jizyah of 9:29. ʻIkrimah, in his report: He sent down rain upon them and their good increased. Min faḍlihi, as at 9:74, 24:32 and 24:33.

إِن يَكُونُوا فُقَرَاءَ يُغْنِهِمُ اللَّهُ مِن فَضْلِهِ

If they should be poor, Allah will enrich them from His bounty.

24:32 (Qurʼan, opens quran.com)

Yughnī with Allah its subject, promised to the poor who are given in marriage. Aṭ-Ṭabarī: marry those among you who have no spouse, free men and women, and the righteous of your slaves; if they are people of want and poverty, Allah will enrich them from His bounty, so let their poverty not keep you from marrying them. From Ibn ʻAbbās: Allah commanded marriage, encouraged it, and promised them richness in it. On wāsiʻ ʻalīm: ample in bounty, knowing the poor among them and the rich.

وَوَجَدَكَ عَائِلًا فَأَغْنَىٰ

And He found you in need, and made you self-sufficient.

93:8 (Qurʼan, opens quran.com)

Aghnā with Allah its subject and the Prophet ﷺ its object, the last of the three findings after 93:6 and 93:7; Name 64 carries the verse for wajada. Aṭ-Ṭabarī: He found you poor and made you rich; ʻāla yaʻīlu ʻaylatan, when one becomes poor. Qatādah, in his report: these were the states of the Messenger of Allah ﷺ before Allah sent him. The Prophet ﷺ said the same two words of the Anṣār, ʻālatan fa-aghnākumu llāhu bī (Muslim 1061).

وَأَنَّهُ هُوَ أَغْنَىٰ وَأَقْنَىٰ

And that it is He who enriches and grants possessions.

53:48 (Qurʼan, opens quran.com)

Aghnā and aqnā with huwa, Allah their subject. Aṭ-Ṭabarī: your Lord enriched whom He enriched of His creation with wealth, and made for him qunyah, lasting property; so Abū Ṣāliḥ. He records other readings of the pair: Mujāhid, gave wealth and gave servants, and in another report gave wealth and made content; al-Ḥasan, gave servants; Qatādah, gave, made content and gave servants; Ibn ʻAbbās, by two routes, gave and made content; al-Muʻtamir from his father, from a man named Ḥaḍramī, that He made Himself free of need and made creation need Him; and Ibn Zayd, He enriched and gave much, and aqnā, gave little, reciting He extends provision to whom He wills of His servants and restricts it. As-Saʻdī: He made His servants free of need by easing their livelihood, and gave them wealth of every kind to hold.

وَإِنْ يَتَفَرَّقَا يُغْنِ اللَّهُ كُلًّا مِنْ سَعَتِهِ ۚ وَكَانَ اللَّهُ وَاسِعًا حَكِيمًا

And if the two separate, Allah will enrich each of them from His abundance; and Allah is All-Encompassing, Wise.

4:130 (Qurʼan, opens quran.com)

Yughni with Allah its subject and both spouses its object. Aṭ-Ṭabarī: when a wife whom her husband has turned from will not give up her day and night, and he will not treat her with the fairness Allah urged, and they part by his divorce, Allah enriches both from the amplitude of His bounty — her with a husband better for her than the one who divorced her, or with wider provision and protection; him with ample provision and a wife better for him, or with chastity. Min saʻatihi, beside wāsiʻ, the word of Name 45.

وَمَا نَقَمُوا إِلَّا أَنْ أَغْنَاهُمُ اللَّهُ وَرَسُولُهُ مِنْ فَضْلِهِ ۚ فَإِنْ يَتُوبُوا يَكُ خَيْرًا لَهُمْ

And they resented nothing but that Allah and His Messenger had enriched them out of His bounty. So if they repent, it will be better for them.

9:74 (Qurʼan, opens quran.com)

Aghnā with Allah and His Messenger its subject, the one place another is joined to Him in this verb, told of the hypocrites’ resentment. Aṭ-Ṭabarī records ʻUrwah: al-Julās had a client killed and the Messenger of Allah ﷺ ordered him its blood-money, and he became free of need; Qatādah names ʻAbd Allāh ibn Ubayy; ʻIkrimah, a blood-money of twelve thousand. Name 81 carries the verse for naqamū.

وَلْيَسْتَعْفِفِ الَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغْنِيَهُمُ اللَّهُ مِنْ فَضْلِهِ

And let those who do not find the means to marry keep chaste until Allah enriches them from His bounty.

24:33 (Qurʼan, opens quran.com)

Yughnī with Allah its subject, awaited by those who cannot marry, after it is promised at 24:32 to the poor who do. Aṭ-Ṭabarī: let those who do not find what they need to marry keep themselves from what Allah has forbidden them, until Allah enriches them from the amplitude of His bounty and widens His provision for them. Chastity and freedom from need stand together in the Prophet’s ﷺ words too (al-Bukhārī 1469).

فَقَالَ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا مِنْ عَذَابِ اللَّهِ مِنْ شَيْءٍ

And the weak will say to those who were arrogant: We were your followers, so can you avail us anything against the punishment of Allah?

14:21 (Qurʼan, opens quran.com)

Mughnūn, the participle of this Name’s form, in one of its two places, both said by the weak to the arrogant (40:47); the Name-form al-mughnī is not in the Qurʼan. Aṭ-Ṭabarī: can you ward off from us today anything of Allah’s punishment. The verse goes on with the leaders’ answer: had Allah guided us, we would have guided you.

وَإِذْ يَتَحَاجُّونَ فِي النَّارِ فَيَقُولُ الضُّعَفَاءُ لِلَّذِينَ اسْتَكْبَرُوا إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنْتُمْ مُغْنُونَ عَنَّا نَصِيبًا مِنَ النَّارِ

And when they dispute with one another in the Fire, the weak will say to those who were arrogant: We were your followers, so can you avail us against a share of the Fire?

40:47 (Qurʼan, opens quran.com)

Mughnūn, the other place of the participle, again a question from the followers to their leaders (14:21). Aṭ-Ṭabarī: they mean a share which you would lighten for us; Ibn Kathīr: a portion you would carry for us. The leaders answer in the next verse that they are all in it.

Dua

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ

O Allah, I seek refuge in You from disbelief and poverty.

an-Nasāʼī 5465 · isnād ṣaḥīḥ (Abū Ghuddah; al-Albānī); ḥasan (Darussalam)

From Muslim ibn Abī Bakrah: he heard his father say these words after the prayer and began saying them himself; his father asked where he had learned them, and told him to keep to them, for the Prophet of Allah ﷺ used to say them after the prayer. The printed words are the first two of three refuges; the record goes on, and from the punishment of the grave. No word of gh-n-y; al-faqr is the want aṭ-Ṭabarī names at 93:8, He found you poor and made you rich. Abū Dāwūd 5090, from ʻAbd ar-Raḥmān ibn Abī Bakrah, has the same refuge among his father’s morning and evening supplications (al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd: ḥasan al-isnād; Darussalam: ḍaʻīf).

اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى

O Allah, I ask You for guidance, piety, chastity, and sufficiency.

Muslim 2721a · ṣaḥīḥ

From ʻAbd Allāh ibn Masʻūd. Al-ghinā, the root of this Name, asked for beside guidance, piety and chastity. Muslim 2721b has the same supplication with al-ʻiffah for al-ʻafāf in Ibn al-Muthannā’s narration. The same supplication is carried at Names 45 and 88.

اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ

Settle our debt for us, and enrich us out of poverty.

Muslim 2713a · ṣaḥīḥ

From Abū Hurayrah: the close of the supplication for lying down to sleep whose middle Names 73 to 76 carry, You are the First, so there is nothing before You. Aghninā, this Name’s verb, asked of Allah after those four Names. Abū Dāwūd 5051 (in Wahb’s narration), at-Tirmidhī 3400 and 3481, and Ibn Mājah 3873 have the singular, iqḍi ʻannī d-dayna wa-aghninī mina l-faqr; Ibn Mājah 3831 has the plural.

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. Aghninī bi-faḍlika ʻamman siwāk, this Name’s verb asked of Allah with His bounty, as it is promised min faḍlihi at 9:28, 24:32 and 24:33. At-Tirmidhī: ḥasan gharīb. Name 90 carries the same supplication.

Hadith

الْيَدُ الْعُلْيَا خَيْرٌ مِنَ الْيَدِ السُّفْلَىٰ

The upper hand is better than the lower hand.

al-Bukhārī 1429; Muslim 1033 · ṣaḥīḥ (muttafaq ʻalayh)

From ʻAbd Allāh ibn ʻUmar: the Messenger of Allah ﷺ said it on the minbar, speaking of charity, restraint and asking, and both records go on: the upper hand is the one that spends, and the lower the one that asks. No word of gh-n-y. Al-Bukhārī 1427, from Ḥakīm ibn Ḥizām, joins the same opening to wa-man yastaghni yughnihi llāh, carried below in Abū Saʻīd’s report.

قَدْ أَفْلَحَ مَنْ أَسْلَمَ وَرُزِقَ كَفَافًا وَقَنَّعَهُ اللَّهُ بِمَا آتَاهُ

He has succeeded who has submitted, been granted sufficiency, and been made content by Allah with what He gave him.

Muslim 1054 · ṣaḥīḥ

From ʻAbd Allāh ibn ʻAmr ibn al-ʻĀṣ. No word of gh-n-y. Islam, a provision of kafāf and contentment are joined in one sentence of success, and Allah is the doer of qannaʻahu, made him content.

وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللَّهُ وَمَنْ يَسْتَغْنِ يُغْنِهِ اللَّهُ

Whoever seeks to be chaste, Allah makes him chaste; and whoever seeks to be free of need, Allah makes him free of need.

al-Bukhārī 1469; Muslim 1053a · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Saʻīd al-Khudrī: people of the Anṣār asked the Messenger of Allah ﷺ and he gave them, and asked again and he gave them, until what he had ran out; then he said: whatever good I have I will not store away from you; these words; then the one who strives for patience, Allah gives him patience, and no one is given a gift better and wider than patience. Yughnihi llāh, this Name’s verb with Allah its doer. Al-Bukhārī 6470 has man yastaʻiff, with the one who strives for patience between the two; Abū Dāwūd 1644 (ṣaḥīḥ: al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, Shuʻayb al-Arnaʼūṭ) carries the same words; at-Tirmidhī 2024 (his verdict: ḥasan ṣaḥīḥ) has the two in the other order; an-Nasāʼī 2595 has man istaghnā aghnāhu llāhu ʻazza wa-jall (Abū Ghuddah and al-Albānī: ḥasan ṣaḥīḥ; Darussalam: isnād ḥasan).

يَا أَيُّوبُ أَلَمْ أَكُنْ أَغْنَيْتُكَ عَمَّا تَرَى قَالَ بَلَى يَا رَبِّ وَلَكِنْ لاَ غِنَى بِي عَنْ بَرَكَتِكَ

O Ayyūb, did I not make you free of need of what you see? He said: Yes, my Lord, but I have no freedom from need of Your blessing.

al-Bukhārī 7493 · ṣaḥīḥ

From Abū Hurayrah: while Ayyūb was bathing unclothed, a swarm of locusts of gold fell on him and he began gathering them into his garment, and his Lord called him. Aghnaytuka, this Name’s verb, said by Allah of Himself, and ghinā denied of the servant toward His blessing, in one exchange. Al-Bukhārī 3391, by the same chain, has lā ghinā lī; al-Bukhārī 279 has balā wa-ʻizzatik; an-Nasāʼī 409 has neither ʻammā tarā nor the singular barakatik (Abū Ghuddah and al-Albānī: ṣaḥīḥ; Darussalam: isnād ṣaḥīḥ).

يَا مَعْشَرَ الأَنْصَارِ أَلَمْ أَجِدْكُمْ ضُلاَّلاً فَهَدَاكُمُ اللَّهُ بِي وَعَالَةً فَأَغْنَاكُمُ اللَّهُ بِي

O company of the Anṣār, did I not find you astray, and Allah guided you through me; and poor, and Allah made you rich through me?

Muslim 1061 · ṣaḥīḥ

From ʻAbd Allāh ibn Zayd: after Ḥunayn the Messenger of Allah ﷺ gave of the spoils to those whose hearts were to be won, and heard that the Anṣār wished for what the people had received; he addressed them, and to each sentence they answered: Allah and His Messenger are more gracious. The record goes on: and divided, and Allah gathered you through me. Al-Bukhārī 4330 sets and divided, and Allah joined you through me between the two. The two verbs of 93:8, wajada and aghnā, said of the Anṣār.

Study Notes

Verified — derived; causative of Al-Ghanī

ShowHide the Study Notes (2,205 words)

CARRIED ON THIS PAGE: nine entries, four before and five appended. Before: 9:28, 24:32, 93:8 and 53:48, their Arabic and English unchanged; 93:8 is shared exactly with Name 64. Appended: 4:130, the whole verse, and 24:33 to hattā yughniyahumu llāhu min faḍlihi, both new to the book, which with 9:74 and the four already here put every verse in which Allah is the subject of the fourth form on this page; 9:74 from wa-mā naqamū to khayran lahum, with the Arabic and English of Name 81, linked exactly; 14:21 from fa-qāla ḍ-ḍuʻafāʼu to min shayʼ, and 40:47, the whole verse, both new, the only two places of the participle mughnūn.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 93:6 and 93:7, carried at Name 64; 54:5, 80:37 and 9:29, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: the root was counted at Name 88 (count_gny.py: sweep 175, look-alikes 102, 73 words) and is not recounted; the fourth form's 41 words are partitioned here, each read in its verse, and asserted in build_N89.py.

ALLAH IS THE SUBJECT 7 TIMES, EVERY ONE ENRICHING: promised or awaited 4 — 4:130, the two who separate, min saʻatihi; 9:28, if you fear poverty, in shāʼa; 24:32, if they are poor; 24:33, until Allah enriches them; done 3 — 9:74, Allah and His Messenger, the one place another is joined to Him in the verb; 53:48; 93:8. Min faḍlihi at 9:28, 9:74, 24:32 and 24:33.

AVAILING DENIED 33, THE SUBJECT NEVER ALLAH: wealth and children 3 (3:10, 3:116, 58:17); wealth 3 (69:28, 92:11, 111:2); what they earned 4 (15:84, 39:50, 40:82, 45:10); what they were given to enjoy 1 (26:207); their gathering or number 3 (7:48, 8:19, 9:25, Ḥunayn); conjecture 2 (10:36, 53:28); signs and warnings 2 (10:101, 54:5); gods 1 (11:101); the idol 1 (19:42); intercession 2 (36:23, 53:26); Yaʻqūb 2 (12:67, 12:68); the arrogant 2 (14:21, 40:47); a mawlā for a mawlā 1 (44:41); the wrongdoers for the Prophet ﷺ 1 (45:19); Nūḥ and Lūṭ for their wives 1 (66:10); hearing, sight and hearts 1 (46:26); scheming 1 (52:46); a shade 1 (77:31); a food 1 (88:7). Mina llāh stands in 7 of them (3:10, 3:116, 12:67, 12:68, 45:19, 58:17, 66:10) and min ʻadhābi llāh at 14:21. Three are put as questions or may be: 14:21 and 40:47 with hal; 54:5, where aṭ-Ṭabarī allows mā as denial or as what, and Ibn Kathīr reads a question. AND 80:37, shaʼnun yughnīhi. 7 + 33 + 1 = 41. The participle mughnūn stands only at 14:21 and 40:47, said by the weak to the arrogant; the Name-form al-mughnī is not in the Qurʼan.

CORRECTED ON THE RECORD, THE PAGE: the desc said al-Mughnī confers what belongs to Him alone by right, that a contented heart is the far rarer wealth, that neither giving nor withholding is a verdict on the servant, that the hand that holds it is only borrowing, and that the enriched servant becomes correctly dependent — none from a source read; struck as unchecked; the desc now rests on Ibn Fāris, the count, aṭ-Ṭabarī at 93:8 and two reports carried here. The ref cited Jāmiʻ at-Tirmidhī, Sunan an-Nasāʼī and Ṣaḥīḥ al-Bukhārī against house form, graded an-Nasāʼī 5465 ḥasan where two of its three graders give isnād ṣaḥīḥ, recorded why al-Bukhārī 6371 was not carried, and called 53:48 a verb with no addressee and no occasion — 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 sufficiency with the form’s two senses, and the relation to al-ghani stands. THE 53:48 NOTE was in capitals, recorded its appending on a live read of a Qurʼan website, and gave the dispute over aqnā wrongly: it made Qatādah Ibn ʻAbbās’s route (they are separate reports), gave Ibn Zayd afqara, made penniless, where aṭ-Ṭabarī has Ibn Zayd aqalla, gave little, and set a website’s translation beside it; ʻIkrimah’s qannaʻa and Abū ʻUbaydah’s qunyah are not in aṭ-Ṭabarī and are struck as unchecked; rewritten on aṭ-Ṭabarī’s own reading and every report he records, with as-Saʻdī. The 9:28 note set the Name against Name 88 in theology of its own; rewritten on aṭ-Ṭabarī. The 24:32 note addressed the verse to guardians hesitant over the cost; aṭ-Ṭabarī: let their poverty not keep you from marrying them; rewritten. The 93:8 note said given already; rewritten on aṭ-Ṭabarī and Qatādah. The an-Nasāʼī 5465 note narrated its own editing, gave a reason of its own for joining disbelief and poverty, cited a chapter heading not read, and said Abū Dāwūd 5090’s chain is discussed at Name 62, where Name 62 gives only its grades — all struck; the chain through Jaʻfar ibn Maymūn is in the record and is left unsaid. The Muslim 2721a note cited MEDS and a filing convention; rewritten as at Name 88. The al-Bukhārī 1429 note gave a reason of its own; rewritten on the two records. Muslim 1054 was cited as Ṣaḥīḥ Muslim and its note cited MEDS; corrected. MEDS 89 cited Bukhārī, Muslim and Ṣaḥīḥ Muslim without numbers, paraphrased al-Bukhārī 6446, Muslim 1054 and Muslim 2721a in words not the book’s, quoted 93:6 and 93:8 in words not the book’s, and said the Prophet ﷺ was the first to receive it in the Qurʼan’s telling and that there is no means to sufficiency at all, against the Prophet’s ﷺ whoever seeks to be free of need; all set to the book’s English with numbers, and the last two lines rebuilt on al-Bukhārī 1469 and al-Bukhārī 7493. POEMS 89 read: the gift of money gone by the turn of the season, the language that arrived before memory, and found you with nothing for 93:8’s ʻāʼil (aṭ-Ṭabarī: poor) are figures of the poem, recorded and left. CH 89 read; the story is the author’s and is left as written.

LEXICON: Ibn Fāris, Maqāyīs al-Lughah, vol. 4, pp. 397 and 398, as read at Name 88 in his own text at islamweb, not re-read: two sound origins, sufficiency and a sound; lā yughnī fulānun ghanāʼa fulān, the fourth form in the sense of availing. Ar-Rāghib and Lisān al-ʻArab not reached. TAFSĪR, read in their own texts through the tafsir dataset: aṭ-Ṭabarī at 4:130 (either spouse enriched, she by a better husband or wider provision and protection, he by ample provision and a better wife or chastity), 9:28 (the believers feared want when the associators’ trade was cut off; the jizyah in its place; ʻIkrimah: rain), 9:74 (ʻUrwah: al-Julās and a blood-money; Qatādah: ʻAbd Allāh ibn Ubayy; ʻIkrimah: twelve thousand), 10:101, 14:21 (mughnūn: able to ward off), 24:32 (Ibn ʻAbbās: He commanded marriage and promised them richness), 24:33, 40:47 (a share you would lighten for us), 53:48, 54:5 and 93:8 (He found you poor and made you rich; Qatādah: these were his states before he was sent); and, owed at Name 88, 80:37 (a matter that suffices him and occupies him from the concern of others; Qatādah) and 10:24 (as though the crops had not stood the day before; ghaniya bi-l-makān, he dwelt there, with a verse of an-Nābighah). As-Saʻdī at 53:48; Ibn Kathīr at 54:5 and 40:47. ḤADĪTH: the six editions swept for al-mughnī and for every word of the fourth form, each read in its record. AL-MUGHNĪ stands only in the list at at-Tirmidhī 3507 (Aḥmad Shākir, al-Albānī and Zubair ʻAlī Zaī: weak); Ibn Mājah 3861 does not carry it.

ALLAH THE DOER OF THE VERB: wa-man yastaghni yughnihi llāh at al-Bukhārī 1427 (Ḥakīm ibn Ḥizām), 1469 and 6470, Muslim 1053a, Abū Dāwūd 1644 (al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Shuʻayb al-Arnaʼūṭ: ṣaḥīḥ; Darussalam: in both Ṣaḥīḥs) and at-Tirmidhī 2024 (at-Tirmidhī: ḥasan ṣaḥīḥ; Aḥmad Shākir and al-Albānī: ṣaḥīḥ; Bashshār ʻAwwād Maʻrūf: ḥasan ṣaḥīḥ; Darussalam: ṣaḥīḥ, agreed upon); man istaghnā aghnāhu llāh at an-Nasāʼī 2595 (Abū Ghuddah and al-Albānī: ḥasan ṣaḥīḥ; Darussalam: isnād ḥasan); the dataset’s al-Bukhārī 1428 repeats 1427’s text and is not cited. Ibn Jamīl, poor and made rich, at al-Bukhārī 1468 (Allah and His Messenger), Muslim 983, Abū Dāwūd 1623 and an-Nasāʼī 2464. The Anṣār after Ḥunayn at al-Bukhārī 4330 and Muslim 1061. Ayyūb at al-Bukhārī 279, 3391 and 7493 and an-Nasāʼī 409 (Abū Ghuddah and al-Albānī: ṣaḥīḥ; Darussalam: isnād ṣaḥīḥ). The blind man at al-Bukhārī 3464; ḥattā aghnānā llāh at Abū Dāwūd 1627 and an-Nasāʼī 2596; illā man aghnaytu in a report from his Lord at at-Tirmidhī 2495 and Ibn Mājah 4257; 9:74 recited at an-Nasāʼī 4803 and Ibn Mājah 2632; the verb asked of Him at Muslim 2713a, Abū Dāwūd 5051, at-Tirmidhī 3400, 3481 and 3563, Ibn Mājah 3831 and 3873; in the third person at Muslim 918a and 994 and at-Tirmidhī 1966; al-Bukhārī 7271, where al-Bukhārī says the word is naʻashakum, not counted.

NOT OF ALLAH: the Prophet’s ﷺ I cannot avail you anything against Allah (al-Bukhārī 2753 and 4771, Muslim 206a, an-Nasāʼī 3646 to 3648); a vow avails nothing against the decree; a dog that avails nothing for crops; the one who asks while he has what suffices him; 80:37 recited at at-Tirmidhī 3332 and an-Nasāʼī 2083; 88:7 at at-Tirmidhī 2586; 111:2 at al-Bukhārī 4770; the elative aghnā sh-shurakāʼ. Letter by letter with their grade rows: an-Nasāʼī 5465 and Abū Dāwūd 5090; Muslim 2721a; al-Bukhārī 1429 and Muslim 1033, both carrying the printed words; Muslim 1054. The al-Bukhārī and Muslim records carry no grade rows. Added: al-Bukhārī 1469 with Muslim 1053a, both carrying the printed words; al-Bukhārī 7493, where 3391 has lā ghinā lī and 279 balā wa-ʻizzatik; Muslim 1061, whose clause order al-Bukhārī 4330 does not share; and on the Duʻāʼ page the close of Muslim 2713a, linked as another portion with Names 73 to 76, and at-Tirmidhī 3563 with the Arabic, English, source and grade of Name 90, linked exactly.

OPEN: No source read glosses kafāf at Muslim 1054. Name 90’s note on at-Tirmidhī 3563 narrates its own editing and names no word of this root; left for Name 90. The meditation’s reflections, the cup full of something poured and the enough that cannot be assembled, are the author’s.

COHERENCE: Name 81 carries 9:74 exactly with this page. Names 73 to 76 record the close of Muslim 2713a as another portion; Name 90 records at-Tirmidhī 3563. Names 45 and 46 named 4:130 as uncarried; their NAMED lines now say Name 89. Name 88’s owed tafsīr at 80:37 and 10:24 is recorded there as read. Muslim 2721a stays exact at Names 45, 88 and 89 with its Arabic unchanged. The edition count moves from 675 to 679. The meditation’s quotations of 9:28, 93:6, 93:8, 53:48, 24:32, al-Bukhārī 1469, al-Bukhārī 6446, Muslim 1054, al-Bukhārī 7493 and Muslim 2721a match the book’s English word for word.

AFTER NAME 88: Name 88’s ref now names this Name, and its root block reads shared-explicit, relatedName al-mughni, evidenceBasis ref; this page’s old remark that Name 88 points at nobody is superseded.

AFTER NAME 90: Name 90’s note on at-Tirmidhī 3563 no longer narrates its own editing.

AFTER NAME 96: Name 96 carries the clause anta l-ākhiru fa-laysa baʻdaka shayʼ of Muslim 2713a, linked as another portion with this page and with Names 73 to 76. AFTER THE CHAT-END AUDIT OF 1–99: the item left for Name 90 is closed: its note on at-Tirmidhī 3563 no longer narrates its own editing and says plainly that the supplication carries no word of m-n-ʻ.

ON THE AUTHOR’S LIST, THE RECORDED GROUP: the list gathers in one place the passages of the creative pages that are the author’s own and are kept, so that no later pass corrects them. The entries at this Name are the two figures of MEDS 89, the cup full of something poured, and the enough that was not assembled and cannot be secured. This note already records both as the author’s; that record stands, the passages are unchanged, and they stay with him. AFTER THE ḤADĪTH READING: al-Bukhārī 3391 and 7493 were read whole and bear out what this note gives of them. One report, through ʻAbd ar-Razzāq from Maʻmar from Hammām from Abū Hurayrah, and the two recensions differ in one letter and nothing else: Ayyūb answers lā ghinā lī ʻan barakatik at 3391 and lā ghinā bī ʻan barakatik at 7493, after being asked alam akun aghnaytuka ʻammā tarā. Neither record carries grade rows. Nothing on the page changed.

IN BUILD 192, FROM THE PHASE 2 READING: the note to al-Bukhārī 1469 no longer says that al-Bukhārī 6470 and at-Tirmidhī 2024 carry the same words: Abū Dāwūd 1644 does, at-Tirmidhī 2024 has the two clauses in the other order, and 6470 has man yastaʻiff with the one who strives for patience between them; the 53:48 note no longer describes the English.

IN BUILD 195, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 615), Lisān al-ʻArab (vol. 15, pp. 135–136) and al-Khalīl (al-ʻAyn, vol. 4, p. 450) are read at Shamela through its page reader, not in print, for gh-n-y: the absence of needs, which is Allah’s alone, with 93:8 for aghnā; Lisān’s al-Mughnī, who enriches whom He wills of His servants; al-ghinā in wealth and al-ghināʼ in sound; nothing on this page is at odds with them, and the OPEN line no longer owes them.

المانعNext · Name 90The Withholder

Al-Māniʻ

Read Name 89 in the full reader