Name 60 of 99

المحيي

The Giver of Life

Al-Muḥyī

The rain on the dead field — stillness breathing again.

Meaning

From the root ḥ-y-y, which Ibn Fāris gives two origins: life, the opposite of death, and shame. From the first, he says, rain is called ḥayā, because by it the earth lives — and the Qurʼan names this Name twice, at 30:50 and 41:39, both times directly after rain has brought dead ground to life: truly the One who gave it life is the Giver of life to the dead. The verb is Allah’s in forty-eight of its fifty-three uses: the earth, the dead, people, once a man dead in disbelief. The other five give it to creatures — a king who claimed it, ʻĪsā by Allah’s leave, whoever gives life to one soul, and the Messenger’s call that gives you life.

Root ḥ-y-y — life, the opposite of death

Counted by hand from the Tanzil text. The root is geminate and weak, and stripping folds alif maqṣūrah into yāʼ, so a sweep for ḥāʼ and yāʼ returns six hundred and seventy-five words, most of them raḥīm, jaḥīm, ḥaythu, ḥīn and the waḥy family; and Yaḥyā, a prophet’s name, and yaḥyā, he lives, are spelled like yuḥyī once stripped, so every candidate was read on the pointed text. The causative, the Name’s verb, fifty-three times, the Name-form’s two among them. Of Allah, forty-eight: the earth or a dead land thirteen (among them 2:164, 16:65, 35:9, 36:33, 57:17), the dead or their bones twelve (among them 2:73, 2:260, 22:6, 36:79, 42:9, 75:40), people nine (among them 2:28, 22:66, 40:11, 45:26), gives life and causes death twelve (among them 3:156, 7:158, 10:56, 23:80, 53:44, 57:2), a man dead in disbelief once (6:122), a good life once (16:97). Of creatures, five: the king who said I give life and cause death (2:258), ʻĪsā by Allah’s leave (3:49), whoever gives life to one soul (5:32, twice), and that to which the Messenger calls (8:24). The Name-form, muḥyī, twice, both la-muḥyi l-mawtā after rain on dead ground (30:50, 41:39). Also of this root: ḥayāh seventy-six times; ḥayy, Name 62’s adjective; greeting, taḥiyyah and its verb, ten times; istaḥyā, to spare alive, six times, always of Pharaoh’s people (2:49), and of shame four times (2:26, 28:25, 33:53); Yaḥyā five times. Ibn Fāris: two origins, the opposite of death and the opposite of shamelessness; rain is ḥayā because by it the earth lives; aḥyaytu l-arḍ, I found the land fresh with growth. Ibn Kathīr at 57:17: as He gives life to dead earth with rain, He softens hard hearts with the Qurʼan. Ibn Kathīr at 2:258 names the king Nimrod. Reports: al-Bukhārī 79; at-Tirmidhī 1379. The Name-form stands in the list at at-Tirmidhī 3507, graded ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam, and at Ibn Mājah 3861, with the caveat recorded at Name 12.

Story

The field had been dead for nine years. Salt had come up through it after the sea wall failed, and salt land is not poor land, it is finished land: gray, crusted, silent, growing nothing at all. Karim’s father had walked away from it. Karim went back to it, which everyone agreed was foolish.

He did what could be done — dug the drains, brought in gypsum, hauled river silt by the cartload for three seasons — and none of it made anything grow. It only made the ground capable, and capable is not alive. Nine years of effort produced a field that was in every visible respect identical to the field he had started with.

Then it rained, in the tenth spring, for two days. He walked out two weeks later and the gray crust was broken all over by green — a fine haze of it, thousands of separate blades, over ground where nothing had lived since he was a boy.

His wife had stopped asking about the field by about the sixth year. It was not a quarrel; it was a subject they had worn out. He had gone on hauling silt through a stretch when he no longer expected anything, out of stubbornness that he could not have distinguished at the time from hope, and he was clear ever afterward that he had not been faithful during those years. He had merely kept going, which was all he had.

He sat down in it and could not speak. He had prepared the field; he understood every step of what he had done and could have explained it to anyone. Not one part of the explanation accounted for the green. Something had come into that ground that he had not put there and could not have put there.

Poem

For years, a stretch of desert can look like nothing but dead ground —
no green anywhere, nothing but cracked earth and stone,
the kind of landscape a passerby would call barren
without a second thought, and mean it as simple fact,
not exaggeration.

Then, one wet winter, rain falls
in a place that hasn’t seen real rain in years,
and within weeks, without warning,
the entire desert floor turns gold and purple and orange,
carpeted edge to edge in wildflowers
that were never planted by anyone,
that no one had any reason to expect,
because there was nothing visible there
to expect them from.

The seeds were always there.
Buried, dormant, indistinguishable from dirt
to anyone who might have dug down looking for them —
not dead, exactly,
but so completely without the appearance of life
that dead was the only honest word available.

The rain did not create the flowers from nothing.
It reached something that had been waiting the whole time,
patient past any reasonable definition of patience,
for the one thing
that could turn waiting
into blooming.

Al-Muḥyī is not only the giver of life to what never had it.
He is the reason ground that looked entirely finished
can still, given the smallest reason,
remember how to flower —
the desert’s whole hidden garden,
invisible for years,
called back into color
in a single season of rain.

Reflection

The Line Labor Cannot Cross

You have poured labor into things that would not come alive. A marriage kept dutifully going with no warmth left in it. A faith practiced by rote, all the motions present and none of the feeling. A project, a friendship, a version of yourself, worked at faithfully for years while it stayed exactly as dead as when you started. The farmer in the story spends nine years draining and sweetening a salt-killed field, and gets it to the point where something could grow. He cannot make anything grow. No one can.

This is the line Al-Muḥyī draws, and it is drawn precisely so you will stop mistaking your own effort for the thing that gives life. You can prepare ground. You cannot make it green. You can practice a prayer’s outward motions. You cannot make a heart feel them again. Something has to enter a thing from outside the one preparing it, and no amount of labor, however faithful, can supply it — and that something belongs to Allah alone, the One who breathes life into dust, quickens what is dormant in the womb, and revives a heart gone cold with the same ease He sends rain onto the kind of ground the poem describes, which had looked for years past all reviving.

This should not discourage the hauling of silt. The decade of unrewarded work in the story was not wasted — it made the ground ready for what only Al-Muḥyī could do, and readiness is real labor, worth doing even through the years when nothing visible comes of it. What it should end is the private belief that if you just work hard enough, care enough, stay hopeful enough, the aliveness itself will follow from your own effort. It never has. It never will. It arrives, when it arrives, from somewhere your hands could not reach.

So keep hauling the silt on the parts of your life gone gray and salted. Do the preparing faithfully, without the promise it will bloom on your schedule or because of your labor. And when the green does come — in a marriage, in a prayer, in a field — sit down in it the way the farmer in the story does, and let yourself be honest about where it came from.

In the story the gray crust breaks all over by green, and nothing the man can explain about the field accounts for it.

The readying was always yours to do; the greening never was.

Qurʼan

فَانظُرْ إِلَىٰ آثَارِ رَحْمَتِ اللَّهِ كَيْفَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ إِنَّ ذَٰلِكَ لَمُحْيِي الْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

So observe the traces of the mercy of Allah — how He gives life to the earth after its death. Truly that same One is the Giver of Life to the dead, and He has power over all things.

30:50 (Qurʼan, opens quran.com)

La-muḥyi l-mawtā: the emphatic lām and the active participle, made definite by construct with al-mawtā rather than by the article. It is one of the two places the Name-form stands, and both, here and at 41:39, come straight after rain on dead ground. Ibn Fāris gives the link inside the language: rain is called ḥayā because by it the earth lives. The story’s salt field and the poem’s desert both work from this verse.

ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّهُ يُحْيِي الْمَوْتَىٰ

That is because Allah is the Truth, and because He gives life to the dead.

22:6 (Qurʼan, opens quran.com)

Shared with Name 51, which reads the verse for al-Ḥaqq; here for its second clause, and that He gives life to the dead.

فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاءَ اهْتَزَّتْ وَرَبَتْ ۚ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَىٰ ۚ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Then, when We send down water upon it, it stirs and swells. Truly the One who gave it life is the Giver of Life to the dead. Truly He has power over all things.

41:39 (Qurʼan, opens quran.com)

The second place the Name-form stands, and in the frame of 30:50: water sent down on ground that was still, and it stirs and swells. The One who gave it life, the verb, is the Giver of life to the dead, the Name — the verse puts both on one line.

إِذْ قَالَ إِبْرَاهِيمُ رَبِّيَ الَّذِي يُحْيِي وَيُمِيتُ قَالَ أَنَا أُحْيِي وَأُمِيتُ

When Ibrāhīm said: My Lord is the One who gives life and causes death, he said: I give life and cause death.

2:258 (Qurʼan, opens quran.com)

The verb claimed by a creature, and the claim broken. Ibn Kathīr names the king Nimrod, reports from Qatādah, Ibn Isḥāq and as-Suddī that he had two men due for death brought and killed one and spared the other, and judges that this was no answer at all but a claim to the station made out of obstinacy. The āyah goes on: Ibrāhīm asks him to bring the sun from the west, and the one who disbelieved is confounded. The portion printed is the middle of the āyah. Also carried at Name 61, for the claim to the verb of death.

وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ

And I give life to the dead, by the leave of Allah.

3:49 (Qurʼan, opens quran.com)

The verb said by ʻĪsā of himself, and bound to its condition in the same breath: by the leave of Allah. Ibn Kathīr says of the clay bird in the same āyah that Allah made it a miracle showing that He had sent him. Of the five times the Qurʼan gives this verb to a creature, this is the only one whose object is the dead. The portion printed is from the middle of the āyah.

وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

And whoever gives life to one, it is as if he had given life to all mankind.

5:32 (Qurʼan, opens quran.com)

The verb given to people as a moral act, twice in one clause, in a law written for Banū Isrāʼīl: whoever kills a soul, other than for a soul or for corruption in the land, it is as if he had killed all mankind — and whoever gives life to one, it is as if he had given life to all mankind. The portion printed is the close of that sentence. Aṭ-Ṭabarī records the readings of whoever gives life to one — whoever refrains from killing it, whoever rescues it from drowning, burning or ruin, whoever pardons the one who owes him a life, whoever upholds a prophet or a just imam — and prefers the first: whoever holds forbidden the killing Allah forbade and does not come near it, so that people live safe from him, as the king at 2:258 claimed to give life by sparing.

يَا أَيُّهَا الَّذِينَ آمَنُوا اسْتَجِيبُوا لِلَّهِ وَلِلرَّسُولِ إِذَا دَعَاكُمْ لِمَا يُحْيِيكُمْ

O you who believe, respond to Allah and to the Messenger when he calls you to that which gives you life.

8:24 (Qurʼan, opens quran.com)

The subject of the verb is that to which the call is made. Aṭ-Ṭabarī records the commentators divided — as-Suddī: it is Islam, by which He gave them life after their death, their disbelief; others: the truth. The portion printed is the opening of the āyah.

أَوَمَن كَانَ مَيْتًا فَأَحْيَيْنَاهُ وَجَعَلْنَا لَهُ نُورًا يَمْشِي بِهِ فِي النَّاسِ كَمَن مَّثَلُهُ فِي الظُّلُمَاتِ لَيْسَ بِخَارِجٍ مِّنْهَا

Is one who was dead and whom We gave life, and made for him a light by which to walk among people, like one who is in darknesses from which he does not come out?

6:122 (Qurʼan, opens quran.com)

The dead given life and a light to walk by, set against one in darknesses who does not come out of them. Aṭ-Ṭabarī reads it of a man who had been a disbeliever, whom Allah guided to his right course and gave success to faith. The death undone here is, on aṭ-Ṭabarī’s reading, disbelief. The portion printed is the opening of the āyah.

قَالَ مَن يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ

He said: Who will give life to bones when they have decayed? Say: The One who produced them the first time will give them life, and He is Knowing of all creation.

36:78–79 (Qurʼan, opens quran.com)

The denial of this Name put as a question, and answered in the next āyah from the first making. Ibn Kathīr: he thought it far-fetched that Allah would restore bodies and decayed bones, and forgot himself — that Allah had created him from nothing. Name 59 carries the same argument at 17:51. The portion printed runs from the close of 36:78 through 36:79.

قَالُوا رَبَّنَا أَمَتَّنَا اثْنَتَيْنِ وَأَحْيَيْتَنَا اثْنَتَيْنِ فَاعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ

They will say: Our Lord, You caused us to die twice and gave us life twice, and we have confessed our sins; so is there any way out?

40:11 (Qurʼan, opens quran.com)

The verb in the mouths of the people of the Fire, confessing. Aṭ-Ṭabarī: it is those who disbelieved in Allah, called to in the Fire on the Day of Resurrection once they have entered it; the two deaths and the two lives he gives with Qatādah — dead in their fathers’ loins, given life in this world, made to die, given life for the raising — and he refers the verse to 2:28, below. The life given twice is here a reason for confession and not a comfort.

اعْلَمُوا أَنَّ اللَّهَ يُحْيِي الْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَعْقِلُونَ

Know that Allah gives life to the earth after its death. We have made the signs clear to you, that you may understand.

57:17 (Qurʼan, opens quran.com)

Said directly after the believers are asked whether the time has not come for their hearts to be humbled at the remembrance of Allah (57:16). Ibn Kathīr: in it is an indication that He softens hearts after their hardness, and as He gives life to dead, barren earth with abundant rain, so He guides hard hearts with the proofs of the Qurʼan.

كَيْفَ تَكْفُرُونَ بِاللَّهِ وَكُنتُمْ أَمْوَاتًا فَأَحْيَاكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ

How can you disbelieve in Allah when you were dead and He gave you life; then He will cause you to die, then give you life, and then to Him you will be returned?

2:28 (Qurʼan, opens quran.com)

The whole arc in the Name’s own verb, twice: you were dead and He gave you life, He will cause you to die, then give you life. It is put as a question to those who disbelieve, so the argument is the life they already have.

Dua

الْحَمْدُ لِلَّهِ الَّذِي أَحْيَانَا بَعْدَ مَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ

Praise be to Allah, who gave us life after having caused us to die, and to Him is the resurrection.

al-Bukhārī 6312 · ṣaḥīḥ

From Ḥudhayfah: on going to bed the Prophet ﷺ said, in Your name I die and I live, and on rising, this. Aḥyānā, He gave us life, is the Name’s own verb, and the report itself calls the sleep a death, amātanā. No transmitted supplication in the six editions addresses Allah as al-Muḥyī; the Name-form stands in them only in the two lists, at-Tirmidhī 3507 and Ibn Mājah 3861. Al-Bukhārī publishes no grade row, so the verdict is bare.

اللَّهُمَّ أَحْيِنِي مَا كَانَتِ الْحَيَاةُ خَيْرًا لِي وَتَوَفَّنِي إِذَا كَانَتِ الْوَفَاةُ خَيْرًا لِي

O Allah, give me life so long as life is good for me, and take me in death when death is better for me.

al-Bukhārī 5671; Muslim 2680a · ṣaḥīḥ (muttafaq ʻalayh)

Shared with Name 61. From Anas: the Prophet ﷺ forbade anyone to wish for death because of a harm that had befallen him, and taught this instead to one who could not refrain — O Allah, give me life so long as life is good for me. Aḥyinī is the Name’s own verb as a request; Name 19’s Duʻāʼ page carries the same request in an-Nasāʼī 1305, aḥyinī mā ʻalimta l-ḥayāta khayran lī. The second verb, tawaffanī, take me, is w-f-y and not m-w-t. Both collections carry the printed wording and neither publishes a grade row, so the verdict is bare of graders.

Hadith

مَثَلُ مَا بَعَثَنِي اللَّهُ بِهِ مِنَ الْهُدَىٰ وَالْعِلْمِ كَمَثَلِ الْغَيْثِ الْكَثِيرِ أَصَابَ أَرْضًا فَكَانَ مِنْهَا نَقِيَّةٌ قَبِلَتِ الْمَاءَ فَأَنْبَتَتِ الْكَلَأَ وَالْعُشْبَ الْكَثِيرَ

The likeness of what Allah has sent me with, of guidance and knowledge, is like abundant rain falling on land: a clean part of it absorbed the water and brought forth abundant grass and herbage.

al-Bukhārī 79 · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Mūsā al-Ashʻarī. The report carries no word of this root; it is here for its image, which is the image of 30:50 and 41:39 turned on people: the guidance and knowledge the Prophet ﷺ was sent with are like abundant rain on land, and a clean part of it took in the water and brought forth grass. The report goes on to hard ground that held the water for others and to bare ground that held nothing, and then names two kinds of people: one who understood the religion of Allah, was benefited, learned and taught, and one who did not raise his head for it or accept the guidance he was sent with. Muslim 2282 has the same report in other words — like rain that fell on land, and a good part of it took in the water — so only al-Bukhārī 79 is cited for the printed wording.

مَنْ أَحْيَا أَرْضًا مَيِّتَةً فَهِيَ لَهُ

Whoever gives life to dead land, it is his.

at-Tirmidhī 1379 · ṣaḥīḥ (Aḥmad Shākir; al-Albānī); isnād ṣaḥīḥ (Darussalam); ḥasan ṣaḥīḥ (at-Tirmidhī’s own verdict; Bashshār ʻAwwād Maʻrūf)

From Jābir ibn ʻAbd Allāh. The Name’s verb said of a human being and of land, in law: whoever brings dead land to life, it is his. It is the image of 30:50 and 41:39 with a man for its subject, and the story on this Name turns on the limit of the same labor. Abū Dāwūd 3073 has it from Saʻīd ibn Zayd with the addition, and an unjust root has no right, graded ṣaḥīḥ by al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and ḥasan ṣaḥīḥ by Shuʻayb al-Arnaʼūṭ; at-Tirmidhī 1378 has the Saʻīd ibn Zayd wording and calls it ḥasan gharīb.

Study Notes

Verified — construct form attested

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CARRIED ON THIS PAGE: twelve āyāt. Carried before: 30:50 and 41:39, the two places the Name-form stands, both after rain on dead ground; and 22:6, SHARED WITH NAME 51. Appended in this pass, none carried at any other Name: 2:258, the verb claimed by a king (carried at Name 61 as well since that Name’s pass, in the same Arabic and English and linked exactly both ways: corrected in build 180); 3:49, ʻĪsā by Allah’s leave; 5:32, whoever gives life to one soul; 8:24, the call that gives you life, which the entry had named and not carried; 6:122, the man dead in disbelief given life and a light; 36:78–79, who will give life to decayed bones, answered from the first making; 40:11, twice dead and twice given life, in the Fire; 57:17, the earth given life, read by Ibn Kathīr of hearts; and 2:28, the whole arc in the Name’s verb. The distinct verse count in Notes on This Edition moves from 499 to 508.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 42:9, carried at Name 55; 17:51, carried at Name 59; 3:156 and 7:158, carried at Name 61; 45:26, carried at Name 87; 2:164, 16:65, 35:9, 36:33, 2:73, 2:260, 22:66, 10:56, 23:80, 57:2, 16:97, 2:49, 2:26, 28:25, 33:53, 20:20 and 57:16, all carried at NO Name; 53:44, carried at Name 61; 75:40, carried at Name 69.

CORRECTED ON THE RECORD, THE COUNT: the entry had none. The root is geminate and weak, stripping folds alif maqṣūrah into yāʼ, and a sweep for ḥāʼ and yāʼ on the Tanzil text returns six hundred and seventy-five words, most of them look-alikes — raḥīm and jaḥīm alone are over two hundred, with ḥaythu, ḥīn and the whole waḥy family. The trap is Yaḥyā: the prophet’s name, and yaḥyā, he lives, are spelled exactly like yuḥyī, He gives life, once stripped, so every candidate was read on the pointed text; five are the name and three are the simple verb. THE CAUSATIVE, THE NAME’S VERB, STANDS FIFTY-THREE TIMES (fifty-one finite verbs and the Name-form’s two participles, which stand among the dead: corrected in build 180). FORTY-EIGHT ARE OF ALLAH — the earth or a dead land thirteen, the dead or their bones twelve, people nine, gives life and causes death twelve, a man dead in disbelief once and a good life once.

FIVE ARE OF CREATURES: a king who claimed the verb, ʻĪsā by Allah’s leave, whoever gives life to one soul, twice, and that to which the Messenger calls. The Name-form stands twice, and both times the verse has just described rain bringing dead ground to life — which is exactly the connection Ibn Fāris records in the language, that rain is called ḥayā because by it the earth lives. The page had carried three āyāt, all of Allah giving life, and none of the verb given to or claimed by anyone else. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE DESC SAID THE COMMENTATORS COUNT TWO LIVES, OF BODY AND OF HEART — attributed to no one, STRUCK AS UNCHECKED, and replaced with what was read: Ibn Kathīr at 57:17, that as He gives dead earth life with rain He softens hard hearts with the Qurʼan, and aṭ-Ṭabarī at 6:122 and 8:24. THE OLD STUDY NOTE SAID THE HEART-LIFE FRAME WAS CARRIED BY THE ḤADĪTH RATHER THAN A VERSE, and that 8:24 was not a gap; al-Bukhārī 79 has no word of this root, and 8:24, 6:122 and 57:17 now carry the frame. THE ḤADĪTH SOURCE FIELD CARRIED THE NARRATOR and the grade field carried a parallel citation; the source is now al-Bukhārī 79, the grade ṣaḥīḥ, muttafaq ʻalayh, and the note says that Muslim 2282 has the report in other words and is not cited for the printed wording. The ref carried Ṣaḥīḥ al-Bukhārī 6312 against house form. The Duʻāʼ note carried a remark that the field had been left empty. The 22:6 note said given above for its first clause, pointing at nothing on the page. rootRelation was shared-unmarked with no related Name; the entry now names Name 62, and the relation is shared-explicit.

IN THE POEM: the desert floor turned to flowers within days of rain and in a single week — a desert bloom follows rain by weeks, not days, and the lines now say within weeks and in a single season of rain.

IN THE STORY: the reclaimed field was green on the third morning after two days of rain; grass takes days to germinate and longer to show, and the sentence now says two weeks later. The seeds’ origin in a field nine years dead is left unexplained, as the story means it to be. MEDS 60 was read and not changed.

READ: the Tanzil text for all six hundred and seventy-five returns, every yuḥyī candidate on the pointed text. Ibn Fāris, Maqāyīs al-Lughah at ḥ-y-y, IN HIS OWN TEXT, in the islamweb copy of the Maqāyīs, volume two, in both settings. Ibn Kathīr at 2:258, 3:49, 36:78 and 57:17 (and at 2:28, which the later reading cites: corrected in build 180); aṭ-Ṭabarī at 8:24, 6:122, 40:11 and 16:97 (and at 5:32, read whole: corrected in build 180) — through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 79, 5671 and 6312; Muslim 2282 and 2680a; at-Tirmidhī 1378, 1379 and 3507; Abū Dāwūd 3073; Ibn Mājah 3861; all six editions swept for the Name-form, which stands only in the two lists.

NOT READ: aṭ-Ṭabarī’s gloss on what aḥyāhā means at 5:32, so the note says only what the verse says (read at the pin: the note gives his readings and his preference: corrected in build 180); the meaning of the two deaths and two lives at 40:11 (read at the pin: aṭ-Ṭabarī gives it with Qatādah and refers it to 2:28: corrected in build 180); ar-Rāghib, Lisān al-ʻArab and az-Zamakhsharī; al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: whether ḥayyah, the serpent, is of this root’s sense: Lisān al-ʻArab, read on the web and not in print, files it here by its letters, Sībawayh proving its yāʼ by the relative ḥayawī, and gives its derivation from life only as the saying of some; Ibn Fāris files it under neither ḥ-y-y nor ḥ-w-y; it is not counted. The division between this Name and Name 62 is stated as the book’s reading of one root. Name 61’s Duʻāʼ note on al-Bukhārī 5671 says the supplication addresses Al-Mumīt by its own verb; tawaffanī is w-f-y, and that is Name 61’s pass.

COHERENCE: 22:6 keeps its link to Name 51. Al-Bukhārī 5671 with Muslim 2680a is now printed on this Name’s Duʻāʼ page and Name 61’s with the same source and grade, linked both ways. The NAMED lists at Names 11, 20 and 44 said 36:78 or 8:24 were carried at no Name; they are repaired. 36:78–79 and Name 59’s 17:51 answer the same denial and the note says so.

CORRECTED IN A LATER READING OF THIS PAGE: the note on al-Bukhārī 5671 called it the one supplication in this book’s Duʻāʼ pages that asks this Name for life; an-Nasāʼī 1305 at Name 19 asks the same, and the note now says so. The note on al-Bukhārī 79 said the report applies its three grounds to people; the report names two kinds of people, and the note now gives them. The 3:49 note extended to all the āyah’s signs what Ibn Kathīr said of the clay bird, and the 6:122 note claimed a uniqueness the count does not support, since Ibn Kathīr reads the first death of 2:28 as non-being; both are narrowed.

HYGIENE AFTER NAME 61: the Qurʼan note on 8:24 narrated the page’s own editing — Named in the entry before and carried nowhere: the subject of the verb — and the clause is removed with the fact it carried kept; the Qurʼan note on 57:17 said, The life of the heart the desc speaks of rests on this reading — the desc says no such thing; STRUCK AS FALSE.

AUDIT AFTER NAME 65: the Qurʼan link for 22:6 to Name 51 was of the kind the reader shows as Also at, which says the same text is printed there, and that page prints different Arabic; it is now shown as Another portion at.

AFTER NAME 87: 45:26 is now carried at Name 87, and the NAMED line says so. AFTER THE CHAT-END AUDIT OF 1–99: the capitalised runs in the desc and the ref are set in lower case, the words unchanged. the item left for Name 61 is closed: its note on al-Bukhārī 5671 says the printed supplication carries no word of that root and that tawaffanī is w-f-y.

IN BUILD 179, FROM THE PHASE 2 READING OF NAME 58: the ref’s pointer to the caveat on Ibn Mājah 3861’s list names Name 12, Al-Bāriʼ, whose Study Note records it; Name 13 carries none.

IN BUILD 180, FROM THE PHASE 2 READING: the ref counts the Name-form’s two among the fifty-three; the desc says whoever gives life to one soul; the 5:32 note gives aṭ-Ṭabarī’s readings of the verb and his preference, refraining from killing, beside 2:258; the 40:11 note has the disbelievers called to in the Fire and gives the two deaths and the two lives with Qatādah; the Ḥadīth note on at-Tirmidhī 1379 takes the spelling the rest of the book uses. The count, CARRIED, READ and NOT READ lines are corrected in place above.

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 60 spells labor in its first paragraph as everywhere else in it (A68).

IN BUILD 207, FROM THE BACKLOG READING OF THE LEXICA: Lisān al-ʻArab at ḥ-y-y is read in a web transcription, not in print: the serpent is filed there, its derivation from life given as the saying of some, Sībawayh arguing from the relative ḥayawī that its middle letter is yāʼ, and Abū ʻAlī setting ḥayyah, of yāʼ and yāʼ, beside ḥawwāʼ, of wāw and yāʼ, as words near in root and meaning; Ibn Fāris’s two entries, read again at Shamela, name it under neither; the OPEN line says so.

المميتNext · Name 61The Bringer of Death

Al-Mumīt

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