Name 61 of 99

المميت

The Bringer of Death

Al-Mumīt

The last autumn — an appointed hour, met without fear.

Meaning

From the root m-w-t, which Ibn Fāris gives one origin: the going of strength from a thing — so death is the opposite of life, and mawāt is land not yet brought to life by tilling. The Name’s own verb, amāta, stands twenty-one times: twenty are Allah’s, and the twenty-first is a king’s claim, broken (2:258). It shares its verse with the giving of life everywhere but 80:21, where He causes man to die and puts him in a grave, and the raising follows in the next āyah. The Qurʼan says more of death than the verb: He created death and life to test you; He decreed death among you; it overtakes you in towers built high; every soul tastes it; and in the Fire it comes from every side, and he does not die.

Root m-w-t — the going of strength from a thing; death, the opposite of life

Counted by hand from the Tanzil text. The root is hollow: the wāw becomes alif in māta, yāʼ in mayyit and yumīt, drops in mittu and muttum, and amwāt puts two weak letters between mīm and tāʼ; so the sweep is mīm, up to two weak letters and tāʼ, six hundred and twenty-six words, most of them al-muttaqīn, matāʻ and endings in -mat. Near misses, set aside on the pointed text: mutimmu nūrih at 61:8, t-m-m; amtā, ʼ-m-t; and seven the sweep takes because it reads past the hamzah — al-muʼtafikāt twice, al-muʼtafikah, al-muʼtūna, maʼtiyyā and miʼatayn twice. The root is one hundred and sixty-five words. The causative, the Name’s verb, twenty-one: of Allah twenty (2:28, 2:258, 2:259, 3:156, 7:158, 9:116, 10:56, 15:23, 22:66, 23:80, 26:81, 30:40, 40:11, 40:68, 44:8, 45:26, 50:43, 53:44, 57:2, 80:21), and once the king’s claim, I give life and cause death (2:258). It shares its verse with the causative of life everywhere but 80:21, where burial follows and the raising, anshara, comes in 80:22; the causative of life stands thirty-one times without it, twenty-five of them beside another word of this root. The noun, death, fifty-six times; the adjective, dead, forty-nine; the simple verb, to die, thirty-nine — among them 3:145, no soul dies but by Allah’s leave, and 25:58, the Living who does not die. Ibn Fāris: one origin, the going of strength from a thing; mawatān and mawāt, land not yet brought to life by tilling or tending; nāqah mumīt, a she-camel whose young die. At 67:2 Ibn Kathīr records that some took the verse as proof that death is an existent, created thing, and reads the first death as non-being, with 2:28. At 56:60 aṭ-Ṭabarī: decreed, hastened for some and delayed for others to a named term. At 39:42 Ibn Kathīr: Allah takes the souls through the guardians He sends; at 32:11, the angel of death has helpers. Reports: Muslim 2849a; at-Tirmidhī 2307. 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

Sitt Rabia knew she was dying and treated it as a matter to be arranged. She was eighty-nine and unhurried about it. Over one autumn she gave away her things — not to be rid of them, but so that she could tell each person, herself, why she had chosen that object for them. She settled two old quarrels. She dictated letters. She had the orchard pruned properly, because it would need to survive her.

Her granddaughter Rand, who was nineteen and frightened, found the calm unbearable and finally said so: how could she be so unbothered? Rabia said that she had been bothered, thirty years earlier, for about a decade, and had worn it out. And then she said the thing Rand kept for the rest of her life. “You are frightened because you think it is a wound. It is not a wound. It is an appointment. It was made for me before I was born, and it is kept by the same One who kept every appointment I have had since — every spring, every child, every morning I woke up when I might not have. He has not been careless with me for eighty-nine years. He will not become careless on the last day.”

The decade she had worn out was not something she described in detail, and Rand only learned the shape of it later, from an aunt: a stretch in her fifties when Rabia had stopped going to the mosque and had been, by every account, difficult to be near. She had come out the other side of it without ever explaining how, and had never once suggested to anybody that it had been quick.

What Rand had managed to learn of it, from the aunt, was only one thing and it meant nothing to her: that in those years Rabia had kept a wooden bowl on the windowsill and filled it with water each morning and let it stand there all day and emptied it at night. That was all the aunt knew. Rabia had never explained it and nobody had asked her to.

She died in November, in her own bed, having said what she wanted to say to everyone she wanted to say it to. Rand said afterward that she had gone to that house expecting to watch something terrible and had instead watched someone arrive somewhere.

Poem

A leaf does not simply dry up and fall by accident of weather.
Weeks before it lets go, the tree itself begins building a wall —
a thin layer of cells forming
exactly where the leaf stem meets the branch,
sealing the connection off, cell by cell,
on a schedule the tree alone sets.

The leaf is not abandoned to wind.
It is released, deliberately, at the one moment already determined,
by the same governing order
that pushed the leaf out of the bud in spring,
colored it green all summer,
and, later, red or gold
as the sealing quietly began.

Nothing about this is failure.
The tree does not lose the leaf. It lets it go, on schedule,
having already prepared, underneath the bark,
for what comes after —
buds already forming for a spring that hasn’t arrived yet,
patient inside wood
that looks, from outside,
entirely bare.

This is the shape death actually takes, seen clearly:
not chaos interrupting an order,
but the same order, continuing,
doing now the one thing
it always intended to do
at this exact point in the story.

Al-Mumīt is not a force working against Al-Muḥyī,
undoing what life built.
His is the same hand —
the one that colored the leaf in spring,
grew it through summer,
and is the one, in autumn,
quietly building the wall
that lets it go,
on time,
toward whatever
it was always going to become
next.

Reflection

The Appointment Kept

You have probably imagined your own death as a wound — a violence done to you, arriving from outside, breaking in on a life that would otherwise have continued. This is not how the old woman in the story saw hers, and it is not what Al-Mumīt actually is. Every ending He brings was set before the beginning it ends. Your term was appointed before you were born, the way hers was — no soul dies except by Allah’s leave, at a term He had already written — and it is not being enforced against you by a stranger. It is being kept, on schedule — as she put it herself — by the same One who has kept every other appointment of your life — the spring that returned each year without fail, the morning you woke up when you might not have, the decade you survived without knowing at the time that you would.

This is what the poem shows in the leaf: Al-Mumīt and Al-Muḥyī are not two hands working against each other, one building and one destroying. They are the same hand. The wall that seals off the leaf in autumn is built by the same governing order that pushed the bud open in spring — not chaos interrupting a life, but a single continuous will, doing now what it always intended to do at exactly this point. Nothing about a death appointed by Al-Mumīt is careless, sudden to Him, or a mistake reaching you. It was decided with the same wisdom that decided your birth.

And here is the claim the Name actually makes, the one too easily softened into mere acceptance: death is not simply an end to be endured with dignity. It is a return — to the One who made every earlier appointment in a life, and who alone knows what waits on its other side. For the one who has spent a life turning toward Him, as the old woman in the story had, that return is a homecoming. She was not merely calm because she had made peace with an ending. She was calm because she recognized where she was actually going.

None of this erases the wound. Her granddaughter in the story was right to be frightened; fear at the edge of an appointment you cannot see past is not a failure of faith. What the old woman in the story offers is not the absence of fear but a different account of what is coming for her: not a stranger, not an accident, not a careless hand — the same hand that has held her, unfailingly, for eighty-nine years.

The same hand that has kept every appointment so far does not turn negligent now, and will not turn negligent when it matters most.

Death is not what happens when the making stops; it was made too, and made for something.

Qurʼan

لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ لَا إِلَٰهَ إِلَّا هُوَ يُحْيِي وَيُمِيتُ

To Him belongs the dominion of the heavens and the earth; there is no god but He. He gives life and causes death.

7:158 (Qurʼan, opens quran.com)

The Name’s verb beside its pair, after the dominion of the heavens and the earth and there is no god but He. The Name-form al-Mumīt does not stand in the Qurʼan; the causative does, twenty times of Allah, and in every verse but 80:21 the causative of life stands beside it — though the causative of life stands thirty-one times without it, twenty-five of those times beside another word of this root. The portion printed is the middle of the āyah.

وَاللَّهُ يُحْيِي وَيُمِيتُ

And Allah gives life and causes death.

3:156 (Qurʼan, opens quran.com)

Said against a claim: those who disbelieved said of their brothers who travelled or went out to fight, had they stayed with us they would not have died or been killed. The reply is the pairing. Ibn Kathīr: in His hand is creation and to Him the matter returns, and no one lives or dies except by His will and decree. The portion printed is the reply.

وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ

And truly it is We who give life and cause death, and We are the Inheritors.

15:23 (Qurʼan, opens quran.com)

Shared with Name 97, which reads it for al-wārithūn, the Inheritors. Here for the pairing in the plural of majesty — truly it is We who give life and cause death.

الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ الْعَزِيزُ الْغَفُورُ

He who created death and life to test you as to which of you is best in deed. And He is the Mighty, the Much-Forgiving.

67:2 (Qurʼan, opens quran.com)

Shared with Name 34, which reads it for al-Ghafūr. Death is named first and called created. Ibn Kathīr records that some took the verse as proof that death is an existent thing, since it is created, and reads the meaning with 2:28: He brought creatures out of non-being to test them, so the first state, non-being, is called death and the coming into being is called life.

نَحْنُ قَدَّرْنَا بَيْنَكُمُ الْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ

We have decreed death among you, and We are not to be outrun.

56:60 (Qurʼan, opens quran.com)

Said to those who deny the raising, after the question whether it is they who create the drop they emit. Aṭ-Ṭabarī: We decreed death among you, hastening it for some and delaying it for others to a named term.

اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا ۖ فَيُمْسِكُ الَّتِي قَضَىٰ عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَىٰ إِلَىٰ أَجَلٍ مُّسَمًّى ۚ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

Allah takes the souls at the time of their death, and those that have not died, in their sleep; He keeps those for which He has decreed death and sends the others back until an appointed term. Truly in that are signs for people who reflect.

39:42 (Qurʼan, opens quran.com)

Shared with Name 20, which reads it for the taking of souls, aṭ-Ṭabarī’s fa-yaqbiḍuhā. The verse sets the taking of the soul, yatawaffā, which is another root, beside death twice: at the time of its death, and the soul that has not died, in its sleep. Ibn Kathīr: He takes the souls in the major taking through the guardians He sends, who draw them from the bodies, and in the minor taking at sleep; and 6:60–61 names the two in the other order.

أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنتُمْ فِي بُرُوجٍ مُّشَيَّدَةٍ

Wherever you are, death will overtake you, even if you are in towers built high.

4:78 (Qurʼan, opens quran.com)

The āyah goes on to those who say of good that it is from Allah and of harm that it is from the Prophet ﷺ, and gives the reply: say, all of it is from Allah. Ibn Kathīr reads it with 3:185, below, every soul tastes death, and at 62:8, below, reads that verse with this one. Aṭ-Ṭabarī: do not dread death or flee the fighting, for death is before you wherever you are and reaches you though you fortify yourselves in strongholds; Qatādah: fortified palaces. The portion printed is the opening of the āyah.

قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَىٰ عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ

Say: The death from which you flee will surely meet you; then you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do.

62:8 (Qurʼan, opens quran.com)

Addressed to those who claimed to be the friends of Allah to the exclusion of other people, and were told to wish for death if they were truthful (62:6). The death fled from is not escaped but met, and the meeting is followed by the return. Ibn Kathīr reads it with 4:78.

وَأَنَّهُ هُوَ أَمَاتَ وَأَحْيَا

And that it is He who causes death and gives life.

53:44 (Qurʼan, opens quran.com)

The Name’s verb in the past tense, and before its partner. Ibn Kathīr reads it with 67:2, who created death and life. It stands in a run of āyāt that give Allah the opposites — laughter and weeping before it, the pair male and female after it.

ثُمَّ أَمَاتَهُ فَأَقْبَرَهُ ثُمَّ إِذَا شَاءَ أَنشَرَهُ

Then He causes him to die and puts him in a grave; then, when He wills, He raises him.

80:21–22 (Qurʼan, opens quran.com)

The one verse in which the Name’s verb stands without the causative of life beside it: death is followed by burial, and the raising, anshara, comes in the next āyah with another root. Aṭ-Ṭabarī sets the passage against the disbelieving man who is too proud to obey his Lord, though he was created from a drop and his way made easy for him.

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)

Shared with Name 60, which reads it for the verb of life. Here for the claim to this Name’s verb: I give life and cause death. Of the twenty-one times the Qurʼan uses the causative of death, this is the only one a creature says of himself, and the āyah breaks the claim with the sun: Allah brings it from the east, so bring it from the west.

كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ

Every soul will taste death, and you will only be paid your wages in full on the Day of Resurrection.

3:185 (Qurʼan, opens quran.com)

The first of three places the same clause stands, with 21:35 and 29:57, and each time the āyah goes on to what comes after it, the first of the two others only after the trial by evil and good — here the wages paid in full on the Day of Resurrection. Tuwaffawna, you will be paid in full, is w-f-y, the root of the taking of the soul at 39:42. The portion printed is the opening of the āyah.

لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ ۖ وَوَقَاهُمْ عَذَابَ الْجَحِيمِ

They will not taste death therein, except the first death, and He will have guarded them from the punishment of the Blazing Fire.

44:56 (Qurʼan, opens quran.com)

Said of the people of Paradise: the death they have already tasted is the last. Aṭ-Ṭabarī: they will not taste death in Paradise after the first death, the one they tasted in this world; he reads illā here in the place of baʻda, after, and rejects reading it as siwā. It stands against 14:17, below, where death comes from every side and does not come, and beside the report on this Name’s Ḥadīth page in which death itself is slaughtered.

يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ ۖ وَمِن وَرَائِهِ عَذَابٌ غَلِيظٌ

He gulps it and can scarcely swallow it, and death comes to him from every side, yet he does not die; and beyond him is a harsh punishment.

14:17 (Qurʼan, opens quran.com)

Of the one in the Fire given festering water to drink. Ibn Kathīr gives Ibn ʻAbbās’s sense: every kind of that punishment, when it reaches him, would bring his death if he could die, but he does not die, so that he remains in it; and he reads it with 35:36, it is not decreed for them that they should die.

قُلْ يَتَوَفَّاكُمْ مَلَكُ الْمَوْتِ الَّذِي وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ

Say: The angel of death, who has been put in charge of you, will take you; then to your Lord you will be returned.

32:11 (Qurʼan, opens quran.com)

Shared with Name 52, which reads it for wukkila, put in charge. Here for malaku l-mawt, the angel of death. Ibn Kathīr: the apparent sense is that he is one particular angel, called ʻAzrāʼīl in some narrations, as Qatādah and others say, and that he has helpers who draw the soul out until it reaches the throat, when he takes it. With his reading of 39:42, that Allah takes the souls through the guardians He sends, the taking is Allah’s and its agents are His.

Dua

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 60. From Anas: the Prophet ﷺ forbade anyone to wish for death because of a harm that has befallen him, and taught this to one who cannot refrain. The printed supplication carries no word of this root, though the report around it does: aḥyinī is the verb of Name 60, and tawaffanī, take me, is w-f-y. It is here for the choice of the hour, which it hands back to Allah. Both collections carry the printed wording and neither publishes a grade row, so the verdict is bare of graders.

بِاسْمِكَ اللَّهُمَّ أَمُوتُ وَأَحْيَا

In Your name, O Allah, I die and I live.

al-Bukhārī 6324 · ṣaḥīḥ

Shared with Names 58 and 59. From Ḥudhayfah: the Prophet ﷺ said this on lying down, and amūtu, I die, is the simple verb of this root in the first person. On waking he said: praise be to Allah who gave us life after He had caused us to die, amātanā, this Name’s own verb.

Hadith

أَكْثِرُوا ذِكْرَ هَاذِمِ اللَّذَّاتِ

Remember often the destroyer of pleasures.

at-Tirmidhī 2307 · ḥasan ṣaḥīḥ (Aḥmad Shākir; al-Albānī); ḥasan (Bashshār ʻAwwād Maʻrūf); isnād ḥasan (Darussalam); ḥasan gharīb (at-Tirmidhī’s own verdict)

From Abū Hurayrah. Hādhim al-ladhdhāt, the destroyer of pleasures, is explained inside the report itself: meaning death. At-Tirmidhī notes a report in the chapter from Abū Saʻīd and calls this one ḥasan gharīb; the four grades in the six editions are given by name.

يُجَاءُ بِالْمَوْتِ يَوْمَ الْقِيَامَةِ كَأَنَّهُ كَبْشٌ أَمْلَحُ … فَيُؤْمَرُ بِهِ فَيُذْبَحُ … ثُمَّ يُقَالُ يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَيَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَ

Death will be brought on the Day of Resurrection as though it were a ram, white speckled with black … and it is commanded, and slaughtered … Then it is said: O people of Paradise, eternity, and no death; and O people of the Fire, eternity, and no death.

Muslim 2849a · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Saʻīd al-Khudrī. Death is brought on the Day of Resurrection as a ram, stood between Paradise and the Fire, recognised by both peoples, and slaughtered; then it is said, eternity, and no death. The report closes with the Prophet ﷺ reciting 19:39, warn them of the Day of Regret, and pointing with his hand to this world; the standing between Paradise and the Fire is in Abū Kurayb’s telling, one of Muslim’s two teachers here. Name 62 carries the closing proclamation from the same record. Al-Bukhārī 4730 has the report with other wording, and al-Bukhārī 6548 has it from Ibn ʻUmar. On this Name’s Qurʼan page it stands beside 44:56 and 14:17.

Study Notes

Verified — derived from verbal usage

ShowHide the Study Notes (1,534 words)

CARRIED ON THIS PAGE: fifteen āyāt. Carried before: 7:158, 3:156 and 15:23, the pairing of life and death. Appended in this pass, four SHARED as exact shares — 67:2 with Name 34, death created and named first; 39:42 with Name 20, the taking of the soul at death and in sleep; 2:258 with Name 60, the king’s claim to the verb; 32:11 with Name 52, the angel of death — and eight carried at no other Name: 56:60, death decreed among you; 4:78, death overtaking you in towers built high; 62:8, the death fled from that meets you; 53:44, the Name’s verb in the past tense and before its partner; 80:21–22, the one place the Name’s verb stands without the giving of life; 3:185, every soul tastes death; 44:56, no death in Paradise after the first; and 14:17, death from every side in the Fire and no dying. The distinct verse count in Notes on This Edition moves from 508 to 516.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 6:60–61, of the two only 6:61 carried at Name 15; 6:60, carried at NO Name; 2:259, carried at Name 49; 2:28 and 40:11, carried at Name 60; 25:58, carried at Name 62; 45:26, carried at Name 87; 61:8, carried at Name 93; 9:116, 10:56, 22:66, 23:80, 26:81, 30:40, 40:68, 44:8, 50:43, 57:2, 3:145, 62:6, 21:35, 29:57, 35:36 and 19:39, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: the entry had none, and the page’s governing claim was false. The 7:158 note, and the old Study Note after it, said yumīt occurs paired with yuḥyī in every verse where either appears. THE ROOT IS ONE HUNDRED AND SIXTY-FIVE WORDS, counted on the Tanzil text with a sweep of mīm, up to two weak letters and tāʼ, because the wāw of this hollow root turns to alif or yāʼ or drops, and amwāt puts two weak letters in the way; mutimmu nūrih at 61:8 is t-m-m and al-muʼtafikāt is ʼ-f-k, and both were read and set aside (nine in all, with amtā, ʼ-m-t, and seven the sweep takes because it reads past the hamzah — al-muʼtafikāt twice, al-muʼtafikah, al-muʼtūna, maʼtiyyā and miʼatayn twice: corrected in build 181). THE CAUSATIVE, THE NAME’S VERB, STANDS TWENTY-ONE TIMES, twenty of Allah and once the king’s claim at 2:258. IT SHARES ITS VERSE WITH THE CAUSATIVE OF LIFE EVERYWHERE BUT 80:21, where death is followed by burial and the raising comes in the next āyah with anshara.

IN THE OTHER DIRECTION THE CLAIM FAILS THIRTY-ONE TIMES: of the fifty-three uses of the causative of life counted at Name 60, thirty-one stand in verses with no death in them, among them both places the Name-form al-Muḥyī stands (thirty-one stand in verses without the causative of death; twenty-five of them carry another word of this root, the dead, a death or a dead land, both places of al-Muḥyī among them, and six carry none: corrected in build 181). The other forms: death, the noun, fifty-six times; dead, the adjective, forty-nine; to die, the simple verb, thirty-nine. The page had carried three āyāt, all the pairing, and nothing of death itself. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE DUʻĀʼ NOTE ON AL-BUKHĀRĪ 5671 CALLED IT THE ONE TRANSMITTED SUPPLICATION THAT ADDRESSES AL-MUḤYĪ AND AL-MUMĪT BY THEIR OWN VERBS IN A SINGLE SENTENCE. Its second verb, tawaffanī, is w-f-y; the printed supplication carries no word of this root at all; and al-Bukhārī 6324, now on this page, does carry both roots — so the claim was false and the superlative with it. The same note carried a remark that the field had been left empty. THE ḤADĪTH SOURCE FIELD CARRIED THE NARRATOR, AND THE GRADE FIELD WAS NOT THE DATASET’S: it gave Darussalam as ḥasan, where the dataset gives isnād ḥasan, and said the report was raised to ḥasan ṣaḥīḥ or ṣaḥīḥ li-ghayrihi by later scholars via corroborating chains, which no source read here states; the dataset gives ḥasan ṣaḥīḥ for Aḥmad Shākir and al-Albānī and ḥasan for Bashshār ʻAwwād Maʻrūf, and the field now names all four with at-Tirmidhī’s own ḥasan gharīb. Its note said the ḥadīth literature rarely states the Name of Allah outright, a claim about the literature that nothing read measures, and pointed at the reflection for this Name; both struck. The ref carried Ṣaḥīḥ al-Bukhārī 6324 and Jāmiʻ at-Tirmidhī 3507 against house form. The old Study Note called its own reference record wholly wrong and then repeated the pairing claim; it is replaced. IBN FĀRIS, READ IN HIS OWN TEXT, GIVES ONE ORIGIN, the going of strength from a thing, proves it from the ḥadīth that tells those who must eat the foul plant to kill it by cooking, and records nāqah mumīt, a she-camel whose young die — the Name’s own form, said of a beast. MEDS 61, POEMS 61 and CH 61 were read and not changed; the poem’s leaf let go on a schedule the tree alone sets is left as figure — a deciduous tree forms the abscission layer in response to shortening days and cold.

READ: the Tanzil text for all six hundred and twenty-six returns, and every form of the root on the pointed text. Ibn Fāris, Maqāyīs al-Lughah at m-w-t, IN HIS OWN TEXT, in the islamweb copy, volume five, in both settings. Ibn Kathīr at 67:2, 3:156, 39:42, 32:11, 14:17, 53:44 and 62:8 (and at 4:78: corrected in build 181); aṭ-Ṭabarī at 56:60 and 80:21 (and at 4:78 and 44:56: corrected in build 181) — through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 4730, 5671, 6324 and 6548; Muslim 2680a and 2849a; at-Tirmidhī 2307 and 3507; Ibn Mājah 3861; all six editions swept for the Name-form, which stands only in the two lists.

NOT READ: aṭ-Ṭabarī at 4:78 and 44:56, so those notes say what the verse says (both read at the pin, and the two notes give him: corrected in build 181); ar-Rāghib, Lisān al-ʻArab and az-Zamakhsharī; al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: the statement that no transmitted supplication addresses Allah as al-Mumīt rests on the sweep of the six editions for the Name-form (the page makes no such statement; the sweep, on the READ line, finds the Name-form only in the two lists: corrected in build 181). Who takes the soul — Allah at 39:42, the angel of death at 32:11 — is carried with Ibn Kathīr’s reconciliation and not argued further.

COHERENCE: 67:2, 39:42, 2:258 and 32:11 are now carried at this Name and at Names 34, 20, 60 and 52 with the same Arabic and English, linked both ways. Al-Bukhārī 6324 is now on the Duʻāʼ pages of Names 58, 59 and 61 with the same text, source and grade, linked; Name 59’s note says so. Name 60’s NAMED list said 53:44 was carried at no Name; it is repaired, and Name 60’s 2:258 note names this page. Muslim 2849a is now on this Ḥadīth page as a longer portion of the record Name 62 carries, with the same source and grade, linked both ways.

FOR NAME 62’S PASS: its English renders the one word khulūd first as everlasting life and then as everlasting existence, and opens by repeating O people of Paradise; recorded, not changed here (Name 62’s pass made its English match this page’s, as its Study Note records: corrected in build 181).

HYGIENE AFTER NAME 61: the Duʻāʼ note on al-Bukhārī 6324 said, The desc quotes the words for lying down — the desc says no such thing; STRUCK AS FALSE.

AFTER NAME 87: 45:26 is now carried at Name 87, and the NAMED line says so.

AFTER NAME 93: 61:8 is now carried at Name 93, and the named line says so.

AFTER NAME 97: 15:23 is now carried at Name 97 as well, in the same Arabic and English, and linked with this page as an exact share. 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 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 181, FROM THE PHASE 2 READING: the ref names the nine near misses the pointed text sets aside, and gives the thirty-one causatives of life as standing without the causative of death, twenty-five of them beside another word of this root, as the 7:158 note now does; the 3:185 note says the āyah goes on to what comes after death, the first of the two others only after the trial by evil and good; the 39:42 note says what Name 20 reads the verse for; the 15:23 note names the share with Name 97; the 4:78 note gives Ibn Kathīr’s own reading of the verse and says where he pairs it with 62:8, and it and the 44:56 note give aṭ-Ṭabarī at the pin; the note on Muslim 2849a gives the report’s close and Abū Kurayb’s addition. The count, the named line, READ, NOT READ, OPEN and the line for Name 62’s pass are corrected in place above.

الحيNext · Name 62The Ever-Living

Al-Ḥayy

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