Name 44 of 99

المجيب

The Responder

Al-Mujīb

The bell in the night — a call that is always answered.

Meaning

From the root j-w-b. Ibn Fāris splits it in two: one root is the piercing of a thing, from which jubtu l-arḍa, I cut across the land; the other is murājaʻat al-kalām, the returning of speech, and that is where answering lives — an answer is words coming back. Al-Mujīb answers, and the answering is not a concession extracted from Him but a settled way of His dealing: He commands the asking before He grants it, which means the request was issued from His side first. The definite form stands once, in the plural, at 37:75, and is said of Allah. Three forms of answer are named in the Sunnah: the thing asked for, a harm turned aside instead, or the request kept whole until a Day when it will be worth more.

Root j-w-b — murājaʻat al-kalām — the returning of speech

Counted by hand from the Tanzil text, j-w-b occurs forty-four times. The root is hollow, so the wāw is gone from most forms and a j-w-b regex finds almost nothing; the sweep has to be run as jīm then bāʼ, which returns 189 words in 103 forms, and the look-alikes read out and set aside are j-b-l, j-b-r, j-b-y, j-n-b, j-y-b, j-b-b, ʻ-j-b, ḥ-j-b, w-j-b, j-b-t, j-b-h, j-l-b and j-b-n, with Jibrīl and zanjabīl. The definite form does occur: al-mujībūn, the majestic plural, stands at 37:75, of Allah — and how excellent the Responders. Aṭ-Ṭabarī glosses it as We answered his call and destroyed his people, so the one definite occurrence names a flood as the answer. Mujīb in the singular is indefinite and stands once, 11:61. The noun jawāb stands four times and every one is a rejecting people answering a prophet: drive them out at 7:82 and 27:56, kill him or burn him at 29:24, and 29:29 — the only noun of answering in the Book is always the wrong answer. The verb runs both ways, as often toward Allah as from Him: istajībū li-llāh at 8:24, li-rabbikum at 42:47, and 2:186 itself holds both directions in one verse, ujību and then fa-l-yastajībū lī. Seven places negate it of what is called besides Allah — 7:194, 11:14, 13:14, 18:52, 28:64, 35:14, 46:5; at 28:50 it is the deniers not answering the Prophet ﷺ; and at 5:109 and 28:65 the question is turned round on the messengers and their peoples: what answer were you given, what did you answer. Lexicon, Ibn Fāris read in his own text in Maqāyīs al-Lugha: j-w-b is one root meaning kharq ash-shayʼ, the piercing of a thing — jubtu l-arḍa jawban, and jāʼibatu khabar, news that cuts across the lands — and another root, murājaʻat al-kalām, the returning of speech, from which ajābahu jawāban and the proverb asāʼa samʻan fa-asāʼa jābah, he heard badly so he answered badly. No other lexicon was reached here. Tafsīr: as-Saʻdī on 11:61 makes the responding cover the prayer of request and the prayer of worship, answering the one by giving and the other by acceptance. Ḥadīth: at-Tirmidhī 3505; Musnad Aḥmad 11133; Muslim 2735a and 2735c. The Name is in the enumerations at at-Tirmidhī 3507 and Ibn Mājah 3861.

Story

There was a bell on a post outside Zaynab’s door, and the whole valley knew it. She was the only midwife within a day’s ride, and the arrangement was simple: ring it, at any hour, and she would come.

What people remembered was not only that she came, but what she brought when she did. There were three things she could bring, and she had no choice in the matter — it was always the situation that chose, not her.

Sometimes it was skill and the birth went well. She had spent thirty-two years becoming the kind of woman who knew by touch what was happening and what to do about it, and when that was what the night required, she gave it, and the morning was a good morning.

Sometimes the night was not one that skill could settle, and what she brought instead was her presence through it — the sense, in a house where everything had gone wrong, that the worst of it was not being faced alone. She had sat through more of those than she could count, and had learned to say very little and stay very late.

And sometimes what she brought was a plain answer nobody had rung the bell wanting to hear — that this could not be saved, that the thing to do now was to sit down and be together. The first time she gave that answer she was twenty-seven, and the family asked her afterward if she had known from the beginning. She said she had known from the road. They asked why she had come in at all, then. She said because someone had to be there to say it, and because in her experience the saying of it was not nothing — that there was a difference between hearing that news alone and hearing it from a person who had stayed — and she did not think they should have to discover that difference for themselves in the worst hour of their lives.

“They call for one thing,” she told her apprentice. “You give them what is actually needed.”

She lost a mother and child together in her nineteenth year, in a farmhouse in bad weather, and could not afterward decide whether a faster horse would have made any difference. She went back to that family every few months for a long time, not to be forgiven, which was not on offer, but because going was the only thing she had left to do about it.

She grew old, and the valley grew, and other midwives came. But the bell stayed on its post, and people rang it long after she had stopped attending births — for advice, or for company, or because something had gone wrong and they could not think where else to go. She always came out.

Poem

A child loses sight of a parent for four seconds in a crowded market
and the whole world tilts.

The calling starts before the panic fully forms —
one word, the same word every child in every language
seems to reach for first, called out
into a wall of strangers who are no help at all.

And then: an answer. A voice, cutting through the noise,
calling the child’s name back,
already moving toward the sound before the words are even finished.

Notice what actually happens in that half-second of relief.
Not the reunion yet — that’s still seconds away.
The relief arrives the instant the answering voice is heard,
before eyes meet, before hands find each other again.
The call was met. That alone was enough
to loosen the whole chest.

This is the specific shape of Al-Mujīb:
not a presence that was already there before you called,
though it was —
but the reply that comes only because you called,
the voice that answers back across whatever crowd stands between you,
already moving,
the instant your voice
reaches Him.

Reflection

The Answering

Al-Mujīb means that no sincere call goes into an empty room. When you raise your hands and ask — for healing, for provision, for the release of some fear you have not been able to name to anyone else — you are not speaking into the kind of silence a voice disappears into over an empty valley. Allah hears the words before you finish forming them, and He answers, though the answer rarely arrives in the shape you expected it to.

This is the hardest part of trusting Al-Mujīb: His answer is not always the answer you asked for. Sometimes He gives exactly what was requested. Sometimes He gives something better, which you may not recognize as better for years, if ever. And sometimes, as the Prophet ﷺ taught, Allah answers a prayer by turning aside a harm you never knew to ask Him to turn aside — the accident that did not happen, the illness that never arrived, the door that closed only because what waited behind it would have ruined you. A prayer that feels unanswered has very often already been answered, in a form you were never shown.

The midwife in the story is rung for one thing and answers with whatever the night actually requires — skill, or presence, or a truth nobody wanted to hear. Al-Mujīb answers the same way, and more completely: not according to what you think you are asking for, but according to what your asking actually needs, which only He can see the whole of.

To call on Al-Mujīb is not to test whether He is listening. He was listening before the prayer began. It is to remember that you are never, in your worst hour, calling into a room with no one in it — and to trust that the response, when it comes, will be the one your Lord, who knows you completely, would choose to give, whether or not it is the one you would have chosen for yourself.

No sincere call has ever gone unanswered — only unanswered in the way we expected.

Qurʼan

إِنَّ رَبِّي قَرِيبٌ مُّجِيبٌ

Truly my Lord is near, responsive.

11:61 (Qurʼan, opens quran.com)

Ṣāliḥ’s words to Thamūd, and the only place mujīb stands in the singular. The Name occurs beside qarīb, near — responsiveness is presented as a function of nearness, not of volume or persistence in the asking. As-Saʻdī distinguishes two nearnesses, a general one by knowledge and a special one to those who worship and ask, and puts this verse in the second; he also reads the responding as covering both the prayer of request and the prayer of worship, answering the one by giving what was asked and the other by accepting it. These are the people who at 89:9 are named as those who cut the rock in the valley, from the other root Ibn Fāris gives for these three letters.

وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

And when My servants ask you concerning Me — indeed I am near. I respond to the call of the caller when he calls upon Me. So let them respond to Me and believe in Me, that they may be rightly guided.

2:186 (Qurʼan, opens quran.com)

The verb ujību rather than the noun form of the Name. The printed portion runs to the end of the verse because the second half is the point: the same verb turns round inside one sentence — I respond to the caller, so let them respond to Me. Across the Book that reciprocity is the rule rather than the exception, though the answering is predicated of Allah at fourteen places and the imperative is addressed to people at three, four with this verse’s own. No intermediary is named between the asking and the verse’s own answer.

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ

And your Lord has said: Call upon Me; I will respond to you.

40:60 (Qurʼan, opens quran.com)

Astajib, form ten of the same root, which aṭ-Ṭabarī gives the meaning of ajāba — he glosses it as I will answer your call, and pardon you and have mercy on you — offered as a standing invitation rather than a report of past instances.

وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ

And Nūḥ called Us — and how excellent are the Responders.

37:75 (Qurʼan, opens quran.com)

The definite form of this Name, in the majestic plural, said of Allah — so the Qurʼan does not give mujīb only in the indefinite. It is the single occurrence of al-mujībūn. Aṭ-Ṭabarī reads it as how excellent the Responders We were to him when he called Us: We answered his call and destroyed his people — the call being Nūḥ asking that no dweller of the deniers be left on the earth. Al-Kisāʼī supplies the same ellipsis, la-niʻma l-mujībūna lahu kunnā. So the one place the definite Name-form stands, the answer it names is a flood.

فَاسْتَجَبْنَا لَهُ وَنَجَّيْنَاهُ مِنَ الْغَمِّ ۚ وَكَذَٰلِكَ نُنجِي الْمُؤْمِنِينَ

So We responded to him and delivered him from the distress. And thus do We deliver the believers.

21:88 (Qurʼan, opens quran.com)

The answer to the supplication this Name’s Duʻāʼ page carries. 21:87 is Yūnus’s prayer from inside the fish; this is the next verse, the answering after the asking. The clause that generalises it is the second half — and thus do We deliver the believers — which is what the Ḥadīth page’s report about the same words says in other terms. Fa-stajabnā lahu stands four times in this one passage, at 21:76, 21:84, 21:88 and 21:90, for Nūḥ, Ayyūb, Yūnus and Zakariyyā in turn.

لَهُ دَعْوَةُ الْحَقِّ ۖ وَالَّذِينَ يَدْعُونَ مِن دُونِهِ لَا يَسْتَجِيبُونَ لَهُم بِشَيْءٍ

To Him is the call of truth; and those they call besides Him do not respond to them with anything.

13:14 (Qurʼan, opens quran.com)

The negative side of the root, and it is a large one: seven places deny the responding to what is called besides Allah — 7:194, 11:14, 13:14, 18:52, 28:64, 35:14 and 46:5. At 46:5 the silence is given a term, until the Day of Rising; at 35:14 they would not respond even if they heard. Carried here because a Name that means the One who answers is defined in the Book as much by what does not answer as by what does.

فَمَا كَانَ جَوَابَ قَوْمِهِ إِلَّا أَن قَالُوا اقْتُلُوهُ أَوْ حَرِّقُوهُ

And the answer of his people was only that they said: kill him, or burn him.

29:24 (Qurʼan, opens quran.com)

Ibrāhīm’s people. The noun jawāb, answer, occurs four times in the Qurʼan and every one is a people answering a prophet: drive them out of your town at 7:82 and 27:56, this, and 29:29. The only noun of answering in the Book is always the wrong answer, and it is always spoken by human beings. Set beside 37:75 the two halves of the root divide cleanly: when He answers it is niʻma, excellent; when they answer it is expulsion or fire.

وَثَمُودَ الَّذِينَ جَابُوا الصَّخْرَ بِالْوَادِ

And Thamūd, who cut through the rock in the valley.

89:9 (Qurʼan, opens quran.com)

The other root Ibn Fāris gives for these three letters — kharq ash-shayʼ, the piercing of a thing — and the Qurʼan uses it of the same people Ṣāliḥ addresses at 11:61 with qarībun mujīb. Jābū aṣ-ṣakhr is what they did to the mountain; the answering they were offered is the other aṣl of the same letters. The root’s only other use in this sense is 34:13, jifānin ka-l-jawāb, dishes like cisterns, if al-jawāb is the hollow Ibn Kathīr reports from Ibn ʻAbbās; aṭ-Ṭabarī takes it from al-jābiyah, the cistern water is collected in. Carried so that the count on this page is the whole root and not the half of it that suits the Name.

Dua

لَا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ

There is no god but You. Glory be to You. Truly I was among the wrongdoers.

Qurʼan 21:87

Yūnus’s prayer, already given at Name 20 for the straitened condition it is spoken from. Given again here because 21:88, the next verse, is the answering, and it stands on this page as well: fa-stajabnā lahu wa-najjaynāhu mina l-ghamm. The report below states in other terms what that verse generalises.

Hadith

دَعْوَةُ ذِي النُّونِ إِذْ دَعَا وَهُوَ فِي بَطْنِ الْحُوتِ لَا إِلَٰهَ إِلَّا أَنتَ سُبْحَانَكَ إِنِّي كُنتُ مِنَ الظَّالِمِينَ فَإِنَّهُ لَمْ يَدْعُ بِهَا رَجُلٌ مُّسْلِمٌ فِي شَيْءٍ قَطُّ إِلَّا اسْتَجَابَ اللَّهُ لَهُ

The supplication of the man of the fish, when he called while he was within the belly of the whale — there is no god but You, glory be to You, truly I was among the wrongdoers — no Muslim ever calls with it for anything at all but that Allah responds to him.

at-Tirmidhī 3505 · ṣaḥīḥ (Aḥmad Shākir; al-Albānī); isnād ṣaḥīḥ (Darussalam)

Narrated by Saʻd ibn Abī Waqqāṣ, by the route Ibrāhīm ibn Muḥammad ibn Saʻd from his father. The grade carries three rows: Aḥmad Shākir and al-Albānī ṣaḥīḥ, and Darussalam isnād ṣaḥīḥ, which is a verdict on the chain and not on the matn. At-Tirmidhī himself appends a chain discussion, noting that several transmitted it from Yūnus ibn Abī Isḥāq without the intervening ʻan abīhi. The report names Yūnus’s own words as a standing, general promise of response — not a report of one man’s deliverance but a guarantee extended to everyone who calls with the same sentence. The Qurʼan says the same thing in its own way at 21:88, carried on this Name’s page.

مَا مِنْ مُسْلِمٍ يَدْعُو بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ وَلَا قَطِيعَةُ رَحِمٍ إِلَّا أَعْطَاهُ اللَّهُ بِهَا إِحْدَى ثَلَاثٍ إِمَّا أَنْ يُعَجِّلَ لَهُ دَعْوَتَهُ وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الْآخِرَةِ وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنَ السُّوءِ مِثْلَهَا قَالُوا إِذًا نُكْثِرُ قَالَ اللَّهُ أَكْثَرُ

There is no Muslim who calls with a supplication containing no sin and no severing of kinship but that Allah gives him one of three: either He hastens his request for him, or He stores it up for him in the Hereafter, or He turns away from him an equivalent harm. They said: then we will ask much. He said: Allah is more.

Musnad Aḥmad 11133 · isnād ṣaḥīḥ (al-Albānī); sanad jayyid (Shuʻayb al-Arnaʼūṭ)

Narrated by Abū Saʻīd al-Khudrī. It is carried for the answer that arrives as a harm turned aside. Aḥmad 11133 is the wording-bearing route, with further routes at Abū Yaʻlā 1019 and ʻAbd ibn Ḥumayd 935 and a parallel at al-Adab al-Mufrad 710. Within the six, at-Tirmidhī’s telling from ʻUbādah ibn aṣ-Ṣāmit gives two of the three, the thing asked for and a like harm turned aside, with the same condition and the same exchange, and at-Tirmidhī calls it ḥasan ṣaḥīḥ gharīb. Both verdicts in the grade are judgments on the chain rather than grade rows attached to a numbered page, and neither work is among the editions checked here. The closing exchange is the point and is kept: told the terms, the Companions answer that they will simply ask for more, and are told that Allah has more. The three forms are not ranked, and nothing here licenses reading a particular unanswered prayer as belonging to one rather than another.

لَا يَزَالُ يُسْتَجَابُ لِلْعَبْدِ مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِمٍ مَا لَمْ يَسْتَعْجِلْ

The servant continues to be answered so long as he does not ask for sin or for the severing of kinship, and so long as he is not hasty.

Muslim 2735c · ṣaḥīḥ

Narrated by Abū Hurayrah. Muslim 2735a and 2735b carry only the haste condition, yustajābu li-aḥadikum mā lam yaʻjal, and the sin and kinship condition is 2735c’s. The telling with both conditions comes through Abū Idrīs al-Khawlānī; the two with the haste alone come through Abū ʻUbayd, and the first of them closes on fa-lā or fa-lam yustajab lī, its narrator unsure which. Asked what haste means, the Prophet ﷺ answered by describing it: he says I have called and called and I have not seen Him answer me, and at that he grows weary and gives up supplicating. So the two conditions the report sets are not on the answer but on the asker — that he not ask for the wrong thing, and that he not stop.

Study Notes

Verified — indefinite form attested; definite traditional

ShowHide the Study Notes (1,749 words)

CARRIED ON THIS PAGE: EIGHT ayat. Carried before: 11:61, 2:186 and 40:60.

ADDED: 37:75, 21:88, 13:14, 29:24 and 89:9. All five are appended, the three existing sub-items keep their positions, none of the five is carried at any other Name so no reciprocal links were needed, and the distinct verse count in Notes on This Edition moves from 411 to 416. 2:186 IS EXTENDED rather than added to: the printed portion now runs to the end of the verse.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 35:14, carried at Name 31; 34:13, carried at Name 35; 7:82, 27:56, 29:29, 42:47, 7:194, 11:14, 18:52, 28:50, 28:64, 46:5, 5:109, 28:65, 21:87, 21:76 and 21:90, all carried at NO Name; 21:84, carried at Name 91; 8:24, carried at Name 60.

CORRECTED ON THE RECORD, THE COUNT, AND THE ENTRY HAD NONE: counted by hand from the Tanzil text with strip, j-w-b gives FORTY-FOUR words. THE METHOD TRAP HERE IS THE HOLLOW ROOT, and it is the third of its kind in this stretch after the geminate at j-l-l and the sister-entry problem at k-r-m: the wāw is absent from ajāba, yujīb, istajāba, mujīb and jawāb alike, so a j then w then b regex finds almost nothing. The sweep must be run as jīm then bāʼ, which returns 189 words in 103 forms, and every one was read by hand — j-b-l alone accounts for forty-one (corrected in build 168), and j-b-r, j-b-y, j-n-b, j-y-b, j-b-b, ʻ-j-b, ḥ-j-b and w-j-b take most of the rest, with j-b-t, j-b-h, j-l-b, j-b-n, Jibrīl and zanjabīl (named in build 168).

THE FIRST FINDING, AND THE ENTRY HAD ASSERTED THE OPPOSITE: the ref said the Qurʼan gives mujīb in the indefinite and that the definite al-Mujīb comes only from the enumeration. THE DEFINITE FORM IS IN THE BOOK. Al-mujībūn, the majestic plural, stands at 37:75 and is of Allah — wa-laqad nādānā Nūḥun fa-la-niʻma l-mujībūn. Aṭ-Ṭabarī glosses it as how excellent the Responders We were to him when he called Us: We answered his call AND DESTROYED HIS PEOPLE, the call in question being Nūḥ asking that no dweller of the deniers be left on the earth. So the single definite occurrence of this Name-form names a flood as the answer, which is worth having on a page about answered prayer.

THE SECOND FINDING: the noun jawāb occurs FOUR times and every one is a rejecting people answering a prophet — drive them out at 7:82 and 27:56, kill him or burn him at 29:24, and 29:29. The only noun of answering in the Qurʼan is always the wrong answer and it is always in human mouths. 29:24 is carried for it.

THE THIRD FINDING: the verb runs in both directions and toward Allah more often than from Him. Istajībū is an imperative to human beings at 8:24 and 42:47; alladhīna stajābū li-llāhi wa-r-rasūl at 3:172 and alladhīna istajābū li-rabbihim at 13:18 and 42:38 (corrected in build 168); ajībū dāʻiya llāh at 46:31 and man lā yujib at 46:32; and 2:186 HOLDS BOTH DIRECTIONS IN ONE SENTENCE, ujību and then fa-l-yastajībū lī — which is exactly the half the page had been cutting off, so the portion is extended. Seven further places negate the verb of what is called besides Allah (corrected in build 168: at 28:50 it is the deniers not answering the Prophet ﷺ, in aṭ-Ṭabarī’s reading), and at 5:109 and 28:65 the question is turned round at the Reckoning: what answer were you given, what did you answer the messengers. 13:14 is carried for the negative set.

CORRECTED, THE ROOT FIELDS: glossBasis was desc and senseNote was null. IBN FĀRIS WAS READ IN HIS OWN TEXT, in Maqāyīs al-Lugha at the chapter of jīm and wāw, and HE DOES NOT MAKE THIS ONE ROOT BUT TWO. The first is kharq ash-shayʼ, the piercing of a thing — jubtu l-arḍa jawban, I cut across the land; jāʼibatu khabar, news that cuts across the countries; al-jawbah, a hollow, which he says is of this chapter because it is like a piercing in the ground. The second, given in three words, is murājaʻat al-kalām, THE RETURNING OF SPEECH, and that is the Name’s root: an answer is words coming back. He adds the proverb asāʼa samʻan fa-asāʼa jābah, he heard badly so he answered badly. THE QURʼAN USES BOTH ROOTS AND USES THE FIRST OF THAMŪD: 89:9, alladhīna jābū ṣ-ṣakhra bi-l-wād, and 34:13, jifānin ka-l-jawāb. Thamūd are also the people addressed at 11:61, where Ṣāliḥ tells them his Lord is qarībun mujīb. 89:9 is carried so that the page holds the whole root and not the half of it that suits the Name.

NOT READ: no other lexicon was reached for j-w-b; the aggregator was not tried for this root and nothing is claimed from one. FOUND IN TAFSĪR: as-Saʻdī on 11:61 divides the responding into the prayer of request and the prayer of worship, answering the one by giving what was asked and the other BY ACCEPTING IT — so ijābah is not only the granting of petitions, which the entry had assumed throughout. CORRECTED, THE ḤADĪTH, AND BOTH ITEMS WERE ON THE BACKLOG: Musnad Aḥmad 11133 HAD A SOURCE FIELD OF NINETY-FOUR CHARACTERS holding a narrator, a parallel work and a remark, Arabic punctuation in its ar, and the phrase the Reflection in its note, which notes may not carry. All three are cleared; the punctuation is stripped with the letters asserted unchanged. At-Tirmidhī 3505 said the grade row on the cited page is Darussalam’s.

THERE ARE THREE ROWS: Aḥmad Shākir and al-Albānī ṣaḥīḥ, and Darussalam ISNĀD ṣaḥīḥ, which is a verdict on the chain.

CORRECTED, A MISATTRIBUTED CLAUSE: the ref gave Muslim 2735a for the servant being answered so long as he does not ask for sin or the severing of kinship. 2735a AND 2735b CARRY ONLY THE HASTE CONDITION, yustajābu li-aḥadikum mā lam yaʻjal; the sin and kinship clause is 2735c’s. 2735c is now added as a third report and both numbers are given where each belongs. Its own gloss of haste is the best thing on the page: asked what haste is, the Prophet ﷺ said the man says I have called and called and I have not seen Him answer me, and at that he grows weary and gives up supplicating.

CORRECTED, THE HOUSE FORMS: the ref carried Jāmiʻ at-Tirmidhī 3507 and Ṣaḥīḥ Muslim 2735a; both are now house forms. MEDS 44, POEMS 44 and CH 44 read and left unchanged.

OPEN: 21:76 and 21:90, two of the other three of the four fa-stajabnā lahu in one passage, are carried at NO Name, and so are 3:195, 8:9, 12:34, 10:89 and 42:26, every one of them a place where the answering is predicated of Allah. A later pass could take the set.

OPEN: 34:13, the basins like cisterns, is carried at Name 35 for a different word and is the root’s second use in the piercing sense if al-jawāb is the hollow, al-jawbah, as Ibn Kathīr reports Ibn ʻAbbās and al-Qurṭubī Mujāhid; aṭ-Ṭabarī and Ibn Kathīr derive it from al-jābiyah, and without it the root has forty-three (build 168); it is named here and not moved.

OPEN: 14:22, where it is SATAN who says fa-stajabtum lī, you responded to me, is the sharpest use of the verb in the Book and is carried nowhere.

COHERENCE: Name 20 keeps Qurʼan 21:87 unchanged and this Name keeps it too, now with 21:88 beside it. EXTENDING 2:186 CHANGED TWO SHARED_LOCI KINDS: Name 36 prints the first half of that verse and NAME 98 PRINTS EXACTLY THE SECOND HALF, the clause added here, so the link between 44 and 36 moves from equal extent to different extent and Name 36's own row is moved with it; the link to 98 was already different extent and stands. Name 21's Study Note listed 13:14 among verses carried at NO Name and that claim was made stale by this append; it is corrected. Nothing else outside this Name was touched.

HYGIENE AFTER NAME 61: the Qurʼan note on 2:186 narrated the page’s own editing — The printed portion is extended to the end of the verse because the second half is the point the page had been cutting off — and the clause is removed with the fact it carried kept; the Qurʼan note on 37:75 narrated the page’s own editing — said of Allah, and the entry had stated that the Qurʼan gives mujīb only in the indefinite — and the clause is removed with the fact it carried kept; the Qurʼan note on 21:88 narrated the page’s own editing — this is the next verse, and the page had the asking without the answering — and the clause is removed with the fact it carried kept.

AFTER NAME 91: 21:84 is now carried at Name 91, and the NAMED line and the open item say so.

AFTER NAME 98: 2:186 closes that they may be rightly guided, the same words Name 98 prints for the verse’s close. 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.

IN BUILD 168, FROM THE PHASE 2 READING: the ref names j-b-t, j-b-h, j-l-b and j-b-n with Jibrīl and zanjabīl among the look-alikes, counts seven places that negate the answering of what is called besides Allah and gives 28:50 as the deniers not answering the Prophet ﷺ, runs the verb as often toward Allah as from Him, names Ibn Mājah 3861’s list beside at-Tirmidhī 3507, reads his own text, and no longer narrates its editing; the desc gives the definite form in the plural; the senseNote, the 89:9 note and the OPEN item give both derivations of al-jawāb at 34:13; the 2:186 note drops the most cited verse and turns its comparison to the counts; the 40:60 note gives astajib as ajāba’s meaning in aṭ-Ṭabarī; the 13:14 note counts seven; the duʻāʼ and ḥadīth notes no longer narrate their editing, the note on Musnad Aḥmad 11133 names at-Tirmidhī 3573 from ʻUbādah ibn aṣ-Ṣāmit, and the note on Muslim 2735c gives the routes of the three tellings. The Study Note’s j-b-l, look-alikes, seven places and 3:172 are corrected in place. Musnad Aḥmad 11133 and the print lexica stay outside the kit.

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: 2:186 takes Name 36’s English for the words both pages print and keeps its own close, which Name 98 gives word for word (A48, A23).

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