Name 7 of 99

المهيمن

The Preserver of Safety

Al-Muhaymin

The watchman of the pass — vigilance that guards.

Meaning

Al-Muhaymin is read as the Witness over His creation and all they do, the One who watches over them, and the Trustee in whose keeping nothing is lost; some add the One who confirms. In the lexicons the verb means to be watchful over a thing and to guard it, and it is used of a bird fluttering over its young. Some take the word as its own; others derive it from the root of Al-Muʼmin, with hāʼ in place of hamzah. Where Al-Muʼmin names the security He gives, Al-Muhaymin names the watch and the trust that keep it; Ash-Shahīd names His witnessing and Al-Ḥafīẓ His preserving, and this Name holds oversight over both. It asks the servant to act as one who is seen, and to keep faithfully what is entrusted.

Root h-y-m-n — watchfulness and guardianship; witnessing

Qurʼan 59:23 — “the Preserver of Safety” (al-Muhaymin); the definite Name occurs there alone. The root occurs once more in the Qurʼan, at 5:48, where the Book stands muhayminan over the scripture before it; there Ibn Kathīr gives Ibn ʻAbbās’s readings, entrusted, trustee, witness and judge, and holds that the word includes them all. On 59:23 aṭ-Ṭabarī transmits ash-shahīd (Ibn ʻAbbās, Mujāhid, Qatādah), al-amīn (aḍ-Ḍaḥḥāk; Ibn ʻAbbās in a second report) and al-muṣaddiq (Ibn Zayd); Ibn Kathīr, from Ibn ʻAbbās and others, gives the witness over His creation and their deeds, meaning watchful (raqīb) over them, citing 85:9, 10:46 and 13:33. Derivation: al-Jawharī, as Ibn Manẓūr and al-Qurṭubī quote him, takes it from āmana, muʼaʼmin becoming muʼaymin and then muhaymin, as arāqa became harāqa — the root of Name 6; al-Azharī calls this sound by the analogy of Arabic and, as al-Wāḥidī quotes him, credits it to al-Mubarrad; Ibn Qutaybah reports it from the lexicographers while preferring the gloss amīn. Al-Fīrūzābādī, al-Qāmūs, gives the verb haymana as to say āmīn; of a bird over its young, to flutter; and over a thing, to become watchful over it and its guardian. Ibn Manẓūr, Lisān al-ʻArab, reports from Ibn al-Anbārī five views — al-muʼtaman (Ibn ʻAbbās), ash-shahīd (al-Kisāʼī), ar-raqīb, the overseer, and a mufayʻil form from amānah — and Ibn al-Anbārī’s own gloss, the One standing over His creation. No supplication calling on this Name was found; at-Tirmidhī 2516, ḥasan ṣaḥīḥ by at-Tirmidhī’s verdict, describes the guarding that follows from being watched over. The Name-form also stands in the enumerations at at-Tirmidhī 3507, with the mudraj caveat recorded at Name 6, and at Ibn Mājah 3861. 85:9 is the first of the three āyāt Ibn Kathīr cites on 59:23 for al-Muhaymin as the witness over His creation and their deeds; no word of the root stands in it, and shahīd is the gloss aṭ-Ṭabarī transmits from Ibn ʻAbbās, Mujāhid and Qatādah. The ḥadīth of Jibrīl, al-Bukhārī 50 and Muslim 8a, defines al-iḥsān, not this Name.

Story

High in a pass where the weather could kill in an hour, there lived a watchman named Bram whose whole work was to see. He watched the sky for the cloud that meant snow, the slopes for the loosening that meant rockfall, the treeline for the movement that meant wolves. Travelers who crossed the pass owed their lives to a vigilance they never noticed.

Bram missed nothing because he had trained himself to look where others merely glanced. A shepherd watches his own flock; Bram watched the whole mountain, and everyone on it. He knew which bridge had weakened before it fell, and which family had not yet come down before the storm closed the road. When he raised the alarm, those who trusted his watching lived; those who waved him off sometimes did not.

A family of four waved him off on a bright morning in his second year, because it was a bright morning. He went down after them when the snow came and reached the place two hours late — found them within sight of a shepherd’s hut they had never known was there, close enough that he could not afterward decide whether that made it better or worse. He never again raised an alarm in any tone that could be mistaken for a suggestion.

The winter his knees began to fail, the valley sent a boy up to learn the work. Bram taught him nothing about weather for the first month. He sat him on the cold rock at dawn and made him say aloud everything he could see, and then say what he had missed, and the list of what he had missed was always the longer one. “Anyone can look,” Bram said. “Looking is cheap. You are here to see.”

He went down out of the pass for good on a morning in his last spring, to a widowed sister’s house in the market town below, where he was, by his own account, not much use to anybody and did not especially mind it. He said nothing to the boy he had not already said. The boy stayed, and took the cold rock at dawn as he had been taught, and said his list aloud to the empty air the way Bram had made him — what he could see, and then what he had missed — and there was, most mornings, no one there at all, that he could see, to hear either half of it.

Poem

Tonight, while you sleep, the house will go on without you:
the clock, the cooling pipes, the breathing of a child in the next room.

You will not see any of it. You will not be asked to.

Somewhere a nurse walks the length of a ward at three in the morning,
looking in at each bed, writing down what she saw,
and every patient she passes is, for that moment, not unwatched.

She will blink. She will go home at seven.
Someone else will take the clipboard.

Al-Muhaymin does not hand over the watch.
Nothing you do is done unseen,
nothing left in His keeping is set down and lost —
witness to every deed, trustee of every trust,
awake to the room when no one in it is.

Reflection

The One Who Stays Awake

Somewhere tonight, a parent will wake at the smallest sound from a child’s room — not because the sound was loud, but because some part of them never fully sleeps when someone they love is nearby. This half-waking vigilance, this readiness that persists even in rest, is a human picture of watching over someone, and a small one. The lexicons give the verb a picture of its own, and it is not a human one: a bird fluttering over its young.

To watch over someone is mostly invisible work. It rarely looks dramatic. It looks like checking twice, like staying a little longer than you needed to, like noticing the shift in someone’s voice before they’ve said anything is wrong. Guardianship is built from a thousand small acts of simply staying awake to the people in your care.

This kind of watching also means keeping what you are handed. People need to know that what they told you in weakness has not been set down somewhere and forgotten, and that you did not go through it while they were not looking. A watch that loses nothing entrusted to it, year after year, is what turns a person into a shelter.

And every watch you keep ends the same way: you fall asleep in the middle of it. That is not a failure of love; it is the difference between you and the One whose watching you are copying. So sleep — and hand the people you love, for the night, into the keeping of Allah, the Watcher who never does.

The vigilance that never once needs a night off is not yours. It is His.

Qurʼan

هُوَ اللَّهُ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْمَلِكُ الْقُدُّوسُ السَّلَامُ الْمُؤْمِنُ الْمُهَيْمِنُ الْعَزِيزُ الْجَبَّارُ الْمُتَكَبِّرُ ۚ سُبْحَانَ اللَّهِ عَمَّا يُشْرِكُونَ

He is Allah, other than whom there is no god: the Sovereign, the Most Holy, the Source of Peace, the Giver of Security, the Preserver of Safety, the Mighty, the Compeller, the Supreme. Glory be to Allah above all that they associate with Him.

59:23 (Qurʼan, opens quran.com)

The single occurrence of Al-Muhaymin as a Name of Allah. Ibn Kathīr, from Ibn ʻAbbās and others, reads it as the witness over His creation and their deeds, meaning that He is watchful over them; aṭ-Ṭabarī also transmits the trustee (aḍ-Ḍaḥḥāk) and the confirmer (Ibn Zayd).

وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ

And We sent down to you the Book in truth, confirming the scripture that came before it and standing as guardian over it.

5:48 (Qurʼan, opens quran.com)

The only other occurrence of the root, said of the Qurʼan and not of Allah. Ibn Kathīr gives Ibn ʻAbbās’s readings of muhayminan — entrusted over it, trustee, witness, and judge over the books before it — and holds that the word gathers them all: the last Book is trustee, witness and judge over every book before it.

أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ۗ وَجَعَلُوا لِلَّهِ شُرَكَاءَ قُلْ سَمُّوهُمْ

Is He who stands over every soul in all that it earns like any other? Yet they have ascribed partners to Allah. Say: Name them.

13:33 (Qurʼan, opens quran.com)

Not the root but the watch the Name names: qāʼimun ʻalā kulli nafs, the One standing over every soul and over what it earns. Ibn Kathīr glosses it as guarding, knowing and watchful over every soul, and cites the verse beside al-Muhaymin at 59:23; aṭ-Ṭabarī notes that the second half of the question is left unstated, the words that follow — they have ascribed partners to Allah — telling the hearer what it is: like their partners; the verse then answers with a challenge: Name them.

إِنَّ رَبَّكَ لَبِالْمِرْصَادِ

Indeed, your Lord is ever watchful.

89:14 (Qurʼan, opens quran.com)

Said after ʻĀd, Thamūd and Pharaoh, who spread corruption in the land. Ibn Kathīr gives Ibn ʻAbbās: He hears and sees — that is, He watches His creation in what they do and requites each for his effort; aṭ-Ṭabarī reads it as watching those peoples and their like by their deeds. The watch here is not only protection: the same oversight that keeps a trust is the oversight that sees a wrong.

الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ

The One to whom belongs the dominion of the heavens and the earth; and Allah is Witness over all things.

85:9 (Qurʼan, opens quran.com)

The first of the three āyāt Ibn Kathīr cites on 59:23 when he reads al-Muhaymin as the witness over His creation and their deeds; 13:33, carried above, is the third. No word of this root stands in it. Shahīd is the gloss aṭ-Ṭabarī transmits from Ibn ʻAbbās, Mujāhid and Qatādah, and this is the āyah that states it of Allah without qualification — over all things. It closes the account of the people of the ditch, so the witnessing named is of what was done to the believers by those who sat watching it.

وَإِمَّا نُرِيَنَّكَ بَعْضَ الَّذِي نَعِدُهُمْ أَوْ نَتَوَفَّيَنَّكَ فَإِلَيْنَا مَرْجِعُهُمْ ثُمَّ اللَّهُ شَهِيدٌ عَلَىٰ مَا يَفْعَلُونَ

And whether We show you some of what We promise them or take you in death, to Us is their return; then Allah is Witness over what they do.

10:46 (Qurʼan, opens quran.com)

One of the three verses Ibn Kathīr cites on 59:23, above, when he reads al-Muhaymin as the witness over His creation and their deeds, with 85:9 and 13:33: Allah is Witness over what they do.

Dua

اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَآمِنْ رَوْعَاتِي وَاحْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي

O Allah, cover my faults and make me safe in what I fear; guard me from before me and from behind me, from my right and from my left, and from above me.

Ibn Mājah 3871 · ṣaḥīḥ (al-Albānī; Shuʻayb al-Arnaʼūṭ), isnād ṣaḥīḥ (Darussalam)

No transmitted supplication calls on Allah by the Name Al-Muhaymin. This passage continues the morning-and-evening prayer of ʻAbdullāh ibn ʻUmar whose opening line stands at Name 6: after pardon and ʻāfiyah it asks that faults be covered and fears made safe, then for guarding from five sides, and for the sixth, from beneath, turns to seeking refuge — in His greatness in Abū Dāwūd 5074, in Him in Ibn Mājah 3871 — from being struck unawares, which Wakīʻ explained as the earth swallowing a man. The wording printed is Ibn Mājah 3871’s; Abū Dāwūd 5074 has allāhumma ḥfaẓnī for wa-ḥfaẓnī, and reads ʻawratī, recording ʻawrātī as the wording of his teacher ʻUthmān ibn Abī Shaybah. At Abū Dāwūd it is ṣaḥīḥ from al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Shuʻayb al-Arnaʼūṭ, and isnād ṣaḥīḥ from Darussalam.

أَسْتَوْدِعُكَ اللَّهَ الَّذِي لَا تَضِيعُ وَدَائِعُهُ

I entrust you to Allah, whose trusts are never lost.

Ibn Mājah 2825 · ṣaḥīḥ (al-Albānī; Darussalam); ṣaḥīḥ li-ghayrihi (Shuʻayb al-Arnaʼūṭ)

Abū Hurayrah reports that the Prophet ﷺ bade him farewell with these words. It does not name Al-Muhaymin, but it rests on the sense Ibn ʻAbbās gives the word, the trustee: what is deposited with Allah is not lost. The supplication above asks guarding for oneself; this one is spoken over another person at the moment of parting, when the speaker can no longer watch him. Ibn Mājah’s wording is singular, astawdiʻuka, addressed to one man. Its chain runs Hishām ibn ʻAmmār, al-Walīd ibn Muslim, Ibn Lahīʻah, al-Ḥasan ibn Thawbān, Mūsā ibn Wardān, Abū Hurayrah; because Ibn Lahīʻah’s reliability is disputed, al-Arnaʼūṭ grades it sound by its supporting routes rather than by this chain alone.

Hadith

احْفَظِ اللَّهَ يَحْفَظْكَ احْفَظِ اللَّهَ تَجِدْهُ تُجَاهَكَ

Be mindful of Allah and He will keep you; be mindful of Allah and you will find Him before you.

at-Tirmidhī 2516 · ṣaḥīḥ (al-Albānī; Aḥmad Shākir); ḥasan ṣaḥīḥ (at-Tirmidhī; Bashshār ʻAwwād Maʻrūf); isnād ḥasan (Darussalam)

From the counsel the Prophet ﷺ gave Ibn ʻAbbās when Ibn ʻAbbās was behind him one day. It does not name Al-Muhaymin; it describes what follows from being under His watch: whoever is mindful of Allah is guarded, and finds Him before him. The keeping itself is the sense of Al-Ḥafīẓ, where the same report stands in another rendering; here it is carried for the other half, that the one watched over is never out of His sight.

أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ

That you worship Allah as though you see Him; and if you do not see Him, then He sees you.

al-Bukhārī 50; Muslim 8a · ṣaḥīḥ (muttafaq ʻalayh)

From the ḥadīth of Jibrīl, in al-Bukhārī’s telling from Abū Hurayrah and Muslim’s from ʻUmar ibn al-Khaṭṭāb, both in these words. Shared with Names 27 and 43, where the care taken there applies here too: what is defined is al-iḥsān, and the report is not a definition of murāqabah or of this Name. It is carried because its second clause is the sentence this entry’s description ends on — to act as one who is seen. The watch is not asked of the servant; it is stated of Allah, and the conduct follows from it.

Study Notes

Verified — directly attested

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121 OK, SECOND PASS.

CARRIED ON THIS PAGE: FIVE āyāt, four before and one appended; TWO duʻāʼ, unchanged; TWO reports, one appended. THE ROOT SIDE WAS ALREADY COMPLETE. The root occurs in the Qurʼan exactly twice — 59:23, of Allah, and 5:48, of the Book — and both were carried. So what this pass added is evidence for the GLOSS, not for the word.

APPENDED: 85:9, the FIRST of the three āyāt Ibn Kathīr cites on 59:23 when he reads al-Muhaymin as the witness over His creation and their deeds. 13:33 was already carried; 10:46 IS STILL NOT, and is the first thing a third pass should carry here. No word of this root stands in 85:9: shahīd is the gloss aṭ-Ṭabarī transmits from Ibn ʻAbbās, Mujāhid and Qatādah, and this āyah states it of Allah WITHOUT QUALIFICATION — over all things. It closes the account of the people of the ditch, so the witnessing named is of what was done to the believers BY THOSE WHO SAT WATCHING IT.

REPORT APPENDED: al-Bukhārī 50 with Muslim 8a, the ḥadīth of Jibrīl, from Abū Hurayrah in al-Bukhārī and from ʻUmar ibn al-Khaṭṭāb in Muslim (corrected in build 145). AN EXACT SHARE WITH NAMES 27 AND 43 — a three-way link, all sides now reciprocal. The caution written at those entries holds here and is not softened: WHAT IS DEFINED IS AL-IḤSĀN, not murāqabah and not this Name. It is carried because its second clause is the sentence this entry’s own description ends on — to act as one who is seen. The watch is not asked of the servant; it is stated of Allah, and the conduct follows from it. DUʻĀʼ LEFT AT TWO. The ref’s own finding stands: NO TRANSMITTED SUPPLICATION CALLS ON ALLAH BY THIS NAME. Nothing was substituted for the count. Quran.com consulted 18 September 2026; the report’s text taken from the entry at Name 43, already verified in this book. Both additions are appends, so no existing sub-item index moved. THE FIRST PASS RECORD FOLLOWS.

CARRIED ON THIS PAGE: FOUR ayat. 59:23, the single occurrence of Al-Muhaymin as a divine Name, shared with Names 3, 4, 5, 6, 8, 9 and 10, its note now giving Ibn Kathīr and aṭ-Ṭabarī; 5:48, the only other occurrence of the root, said of the Qurʼan, its note now giving Ibn ʻAbbās’s readings as Ibn Kathīr reports them; 13:33, the One standing over every soul, which Ibn Kathīr cites at 59:23; and 89:14, ADDED, your Lord is ever watchful, glossed by Ibn ʻAbbās through Ibn Kathīr as He hears and sees. 5:48 and 89:14 are carried at this Name only, and 13:33 is shared with Name 63 (corrected in build 145).

NAMED HERE BUT NOT CARRIED ON THIS PAGE: none now; the verse Ibn Kathīr cites in his comment on the first āyah of this page is carried from build 182, by the author’s decision (A25). The distinct Qurʼan-page verse count in Notes on This Edition moves from 333 to 334.

CORRECTED ON THE RECORD, THE REF: it called the derivation from amina a minority reading; al-Jawharī gives it outright, al-Azharī calls it sound Arabic and credits al-Mubarrad, as al-Wāḥidī quotes him, and Ibn Qutaybah reports it from the lexicographers, so it now stands as one of two derivations, and Name 6’s senseNote, which had repeated the word minority, is corrected to match. It said al-Mubarrad and Thaʻlab rejected a diminutive reading as unworthy of a divine Name; no source for that was found in Lisān al-ʻArab, al-Qurṭubī or al-Wāḥidī, and it is removed. It credited the bird picture to az-Zamakhsharī’s Asās al-Balāghah and al-Qāmūs; al-Qāmūs was confirmed through two published transcriptions of its entry, the Asās was not, and it is removed. It said Ibn al-Athīr glosses the Name as watcher, witness and trustee; in Lisān al-ʻArab Ibn al-Athīr is cited only for ʻUmar’s haymanū, bear witness, so the gloss is now Ibn Manẓūr’s, with Ibn al-Anbārī’s five views. Its phrase confirmed as the only other occurrence was process language and is gone; the count was re-run on the Tanzil text, which gives the root at 59:23 and 5:48 only. THE DESC now names no scholars, drops the claim that no danger befalls creation except as He has foreseen it, which belongs to other Names, and distinguishes Al-Muʼmin, Ash-Shahīd and Al-Ḥafīẓ.

ROOT: gloss now watchfulness and guardianship, witnessing, with glossBasis ref, and a senseNote records both derivations. TWO duʻāʼ. Sunan Abī Dāwūd 5074 with Ibn Mājah 3871, shared with Names 6 and 38 (Name 38 named in build 145): CORRECTED, the note said the sixth side was refuge in His greatness, which is Abū Dāwūd’s wording, while the printed text is Ibn Mājah’s, whose wording is refuge in Him; both are now given, with Wakīʻ’s explanation; the translation of wa-āmin rawʻātī now keeps the root of Name 6, make me safe in what I fear. Ibn Mājah 2825, from Abū Hurayrah, carried at this Name only: CORRECTED, the grade read contested without naming a grader; the dataset grades read ṣaḥīḥ by al-Albānī and by Zubair ʻAlī Zaʼī and ṣaḥīḥ li-ghayrihi by Shuʻayb al-Arnaʼūṭ, and all three are now given with the Ibn Lahīʻah link; the note no longer says as he set out, which the text does not say, and its process wording is removed. ONE tracked ḥadīth, Jāmiʻ at-Tirmidhī 2516, from the counsel to Ibn ʻAbbās, shared with Names 38, 64, 70 and 92 (64 and 92 named in build 145); its source and grade fields are left identical at all three, and only this Name’s note is rewritten to say what it contributes here and where the keeping sense belongs. POEMS 7 no longer says the watching never touches what it watches or that Al-Muhaymin is not the hand arranging a life, which set this Name against Allah’s governing of creation, nor gives a heartbeat count that overstated a night’s sleep; it now turns on a night nurse who must hand over the watch. MEDS 7 no longer calls a parent’s vigilance the clearest picture of the Name, and the bird picture now says only what al-Qāmūs says. CH 7 checked and unchanged.

AUDIT, FINAL CHECK OF NAMES 1 TO 25: the ref gave Jāmiʻ at-Tirmidhī 2516 and 3507 in forms the book does not use, now at-Tirmidhī. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of Abū Dāwūd 5074; Ibn Mājah 3871 and of Ibn Mājah 2825 now gives every grader in the dataset’s rows, each attributed to its record (the grade survey). AFTER THE VERIFYN REPAIR OF 1–99: the named line segment for 85:9 named Name 50 before Name 7. verifyN reads the Names of a claim in the order they are written and compares them against a sorted list, so a descending pair is reported as a wrong claim even where the two Names are the right two. The segment now names Name 7 before Name 50. The carriers are the same, 85:9 standing on this page and inside 85:7–9 at Name 50, and no other word of this note was altered.

IN BUILD 144, AFTER THE PHASE 2 READING OF NAME 6: the supplication shared with Names 6 and 38 is cited Ibn Mājah 3871 alone, the record that carries the printed wording, its grade that record’s four rows; Abū Dāwūd 5074’s four rows stand in its note beside the variants it already gave.

IN BUILD 145, FROM THE PHASE 2 READING: the note on the ḥadīth of Jibrīl gives both tellings, al-Bukhārī’s from Abū Hurayrah and Muslim’s from ʻUmar ibn al-Khaṭṭāb, as Name 27’s note does, and Name 43’s note is corrected with it; the report line of the second pass is corrected in place. The 85:9 note names 13:33 as the third āyah Ibn Kathīr cites and no longer says what is not yet on the page; the named line no longer lists 85:9, on this page since the second pass; the first pass record’s last three is corrected, 13:33 being shared with Name 63; the share lists name Names 6 and 38 for the supplication and Names 38, 64, 70 and 92 for at-Tirmidhī 2516. The ref no longer narrates the page’s own appending, and names Ibn Mājah 3861’s list beside at-Tirmidhī 3507’s, the mudraj caveat staying with the latter; Ibn Mājah 2825’s grade gives the verdicts only, its chain standing in the note; the 13:33 note gives aṭ-Ṭabarī’s unstated answer, like their partners, before the challenge. 10:46 is still at no Name (carried on this page from build 182, by the author’s decision, A25).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: 10:46 is carried in his English, the verse of the three Ibn Kathīr cites on 59:23 that the page still owed; the named line and the last record say so in place (A25).

IN BUILD 184, FROM THE PHASE 2 READING OF NAME 64: at-Tirmidhī 2516 reads He will keep you, as at Names 38 and 64: yaḥfaẓka is ḥ-f-ẓ, al-Ḥafīẓ’s word (A23).

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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Al-ʻAzīz

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