Verified — indefinite form attested; definite traditional, thematic caution noted
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CARRIED ON THIS PAGE: sixteen āyāt, four before and twelve appended. 3:4, 32:22, 44:16 and 43:41 are carried here only and unchanged in text. Appended: the three other places dhū ntiqām stands, 5:95 (the close of the āyah), 14:47 and 39:37; the five places the verb is said of Allah in the first person plural, 7:136, 15:79, 30:47, 43:25 and 43:55; and the four places the simple verb is said of people, 5:59, 7:126, 9:74 (a portion) and 85:8. 30:47 is printed whole, and Name 51 prints its close, linked as another portion; 85:8 is printed alone, and Name 50 prints it within 85:7–9, linked as another portion; the other ten are new to the book. The distinct verse count moves from 620 to 631. The page now carries every word of the root.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: none.
CORRECTED ON THE RECORD, THE COUNT: n-q-m on the Tanzil text (count_nqm.py, recreated in toolkit v100; build_N81.py is not in the kit). The window is stated there: these figures are the sweep’s with up to three letters between q and m, where the house window of two gives 40 returns and 23 look-alikes, the seventeen root words the same under both (F-81-P2-01, build 143). 46 returns, 29 look-alikes, listed by reading: anfaqtum and nafaqātihim (n-f-q), aʻnāqihim (ʻ-n-q), naqḍihim (n-q-ḍ), nusqīkum (s-q-y), nudhīqu and its forms (dh-w-q), anqadhakum (n-q-dh), narzuqu (r-z-q), nuqīm (q-w-m), nughriqu, inṭalaqtum, nakhluqukum, inqalabtum, naqṣuṣ, yanquṣūkum and nuqallibuhum. 17 WORDS.
FORM VIII, 13, EVERY ONE OF ALLAH: dhū ntiqām 4 (3:4, 5:95, 14:47, 39:37), each after ʻazīz; the verb 6 (7:136, 15:79, 30:47, 43:25, 43:55, and fa-yantaqimu llāhu at 5:95); muntaqimūn 3 (32:22, 43:41, 44:16). MIN NAMES THE OBJECT in 8 of the 9 verbs and participles; 44:16 stands without it. FORM I, 4, EVERY ONE OF PEOPLE, each followed by illā: 5:59 (the People of the Book), 7:126 (the magicians to Pharaoh), 9:74 (the hypocrites), 85:8 (the people of the ditch). THE DEFINITE AL-MUNTAQIM IS NOT IN THE QURʼAN; the occurrence field, attested, rests on muntaqimūn said of Allah. THE SIX ḤADĪTH EDITIONS, SWEPT FOR THE ROOT: al-muntaqim only in the list at at-Tirmidhī 3507, where it stands between at-tawwāb and al-ʻafuww, and Ibn Mājah 3861 does not carry it; the verb said by Allah of Himself at at-Tirmidhī 2561 (antaqimu biki) and 3340 (an antaqima minhum); said of the Messenger of Allah ﷺ at al-Bukhārī 3560, 6126, 6786 and 6853, Muslim 2327a and 2328a and Abū Dāwūd 4785; fa-ntaqama llāhu minhum yawma Badr at al-Bukhārī 4822, and 44:16 recited in al-Bukhārī 4809 and 4821 and Muslim 2798a and 2798b; niqmah at Muslim 2739, Abū Dāwūd 1545, an-Nasāʼī 1346, Abū Dāwūd 3088 and at-Tirmidhī 3340; the simple verb of people at al-Bukhārī 1468 (Ibn Jamīl resents nothing but that Allah and His Messenger enriched him) and 5276, Ibn Mājah 1568 and 2632, at-Tirmidhī 1073 and Muslim 1828a. Look-alikes in the editions (aʻnāq, naqūm, naqsim, naqdim and others) excluded by reading. Of the records of the dispute of Paradise and the Fire, only at-Tirmidhī 2561 has the root. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE ROOT FIELD rested on the desc; now Ibn Fāris. THE DESC said the root first finds a thing blameworthy and punishes only with authority (Ibn Fāris gives disapproval and finding fault, and niqmah named from it; with authority is from no source read, struck); that every human use is a persecutor objecting to something good (false for 5:59 and 9:74; now resentment of nothing but faith or a bounty, all four); that the pairing with al-ʻAzīz fixes Whose hand holds it, and that He does not become wrath (from no source read; aṭ-Ṭabarī at 43:55 glosses āsafūnā as they angered Us); struck. THE REF listed the participle and dhū ntiqām and not the six places the verb is said of Allah, called 44:16 bound, and carried the Tirmidhī 3507 citation against house form; and it said a significant strand of scholarship classes the Name among the restricted Names, which rests on Ibn Taymiyyah (Majmūʻ al-Fatāwā) and Ibn ʻUthaymīn (al-Qawāʻid al-Muthlā) seen only quoted on forum pages; struck as unchecked; the ref rebuilt on the count.
THE FOUR QURʼAN NOTES: the 3:4 note called dhū ntiqām the most title-like form; the 32:22 note read the verse as a door shown and declined; the 44:16 note read the greatest assault from the sūrah’s mood with no commentator, where aṭ-Ṭabarī records Badr and the Resurrection; the 43:41 note carried a live-read remark and the reflection’s argument; all four rewritten from aṭ-Ṭabarī. THE DUʻĀʼ NOTE narrated an empty field and did not say the record has the root in its frame, mā naqamnā minhu shayʼan; rewritten. THE ḤADĪTH NOTES: Muslim 2581’s narrated an earlier form of the page and brought in Name 40; al-Bukhārī 1496’s pointed at the meditation; both rewritten, the recension facts kept (1496 baynahu; Muslim 19a baynahā; al-Bukhārī 2448 fa-innahā laysa baynahā; Muslim 19c without the clause).
ADDED: Muslim 2739 on the Duʻāʼ page, shared exactly with Name 70; al-Bukhārī 6126 and at-Tirmidhī 2561 on the Ḥadīth page, new to the book.
MEDS 81 CORRECTED: it put the magicians’ words of 7:126 in Pharaoh’s mouth, where aṭ-Ṭabarī has the magicians answering Pharaoh; said the participle is never once free-standing (44:16 is) and never counted the verb; gave the restricted-Names view to a serious strand of scholarship (struck); quoted al-Bukhārī 4686, 11:102, al-Bukhārī 1496, Muslim 2581, 7:126, 9:74 and 85:8 in words not the book’s (now the book’s English); quoted uncarried 6:160 and 78:26 (now set as references); said His retribution has never once exceeded (now by His own word, 6:160) and that the enumeration puts the Pardoner after the Avenger (now the list at at-Tirmidhī 3507, which does).
POEMS 81 CORRECTED: stanza 4 said the flood came after 11:36 was revealed and only then did Nūḥ pray against his people; aṭ-Ṭabarī at 11:36 says the revelation came after the prayer of 71:26, and aḍ-Ḍaḥḥāk has the prayer after it; the order is no longer asserted. Stanza 5 said the participle always comes bound to its object (44:16 does not), from no one else, and that He is not wrath; now twice with its object named, and the evil deed repaid with its like. 71:10 now in the book’s English (Name 14); one at a time (aṭ-Ṭabarī gives between me and them in secret) and garments over their heads (he gives wrapped themselves in them) aligned. CH 81 read; no change.
READ: the Tanzil text, every hit in its verse. Ibn Fāris, Maqāyīs, n-q-m (Hārūn vol. 5 p. 464) and t-w-b (Hārūn vol. 1 p. 357), both in his own text on Shamela. Aṭ-Ṭabarī at 3:4, 5:59, 5:95, 7:126, 7:136, 9:74, 11:36, 14:47, 15:79, 29:14, 30:47, 32:22, 39:37, 43:25, 43:41, 43:55, 44:16, 71:5–11, 71:26 and 85:8, through the tafsir dataset. Letter by letter with their grade rows: Muslim 19a–c, 1828a, 2327a, 2328a, 2581, 2739, 2798a–b and 2846a–c; al-Bukhārī 1468, 1496, 2448, 3560, 4686, 4809, 4821, 4822, 4850, 5276, 6126, 6786, 6853 and 7449; Abū Dāwūd 1545, 3088 and 4785; at-Tirmidhī 1073, 2561, 3340 and 3507; an-Nasāʼī 1346; Ibn Mājah 1568, 2632 and 3861; the six editions swept for the root.
NOT READ: Ibn Taymiyyah, Ibn ʻUthaymīn and al-Ghazālī in print.
OPEN: MEDS 81’s reflections (a mercy that cannot be moved to justice; no third category) and POEMS 81’s figures (rain on the table for every year; the case closed by knowledge; the tyrants’ fingers as labour) are the author’s. Whether the occurrence field should stay attested when only the plural participle is in the Qurʼan is left for the author — since closed, as recorded below. An-Nasāʼī 1346, bi-ʻafwika min niqmatika, is named in the Duʻāʼ note and not carried; it bears on Name 82. The English title The Avenger is the author’s.
COHERENCE: Muslim 2739 shared exactly with Name 70, linked both ways, recorded in Name 70’s Study Note. 30:47 linked with Name 51 and 85:8 with Name 50 as other portions, both ways, recorded there. NAMED lines repaired at Name 29 (5:95), Name 59 (5:95) and Name 56 (85:8). Ibn Fāris for t-w-b written into Name 80’s senseNote and Study Note. AFTER THE CHAT-END AUDIT OF 81–85: an-Nasāʼī 1346 stays uncarried by decision: its grade rows give ḍaʻīf isnād (Abū Ghuddah; al-Albānī) and isnād ḥasan (Darussalam), and it reaches the Messenger ﷺ through Kaʻb’s report from the Torah and Ṣuhayb; the Duʻāʼ note already says so. Ibn ʻUthaymīn’s al-Qawāʻid al-Muthlā, in the text as read out in his recorded lesson (alathar.net), establishes the attribute of retribution on the criminals by the explicit verb or description, citing 32:22; a compilation of his tafsīr lessons (kalemtayeb.com) quotes him that al-Muntaqim is not among Allah’s Names and is said of Him only restricted, from the criminals; Ibn Taymiyyah’s Majmūʻ al-Fatāwā is cited on forum pages at 8/96 and 17/95 and was not reached; whether al-Muntaqim is a Name remains owed in a printed edition.
AFTER NAME 89: 9:74 is carried at Name 89 too, with the same Arabic and English, linked exactly.
ON THE AUTHOR’S DECISION, THE ENGLISH TITLE: the author keeps The Avenger, and the desc now says in one clause what the English carries and the Arabic does not: English avenging suggests a private grievance answered, where Ibn Fāris’s origin for this root is disapproving of a thing and finding fault with it, so that the punishment follows the disapproval and is judicial, as aṭ-Ṭabarī’s gloss at 5:95 has it. The word readers know is kept and the difference is stated rather than left to be assumed. The item is closed.
ON THE AUTHOR’S LIST, THE RECORDED GROUP: the list gathers in one place the passages of the creative pages that are the author’s own and are kept, so that no later pass corrects them. The entries at this Name are MEDS 81, a mercy that cannot be moved to justice and no third category, and the figures of POEMS 81, the rain on the table for every one of those years, the case closed by knowledge and not by exhaustion, and the labour of not hearing. The OPEN section already records both pages as the author’s; that record stands, the passages are unchanged, and they stay with him.
ON THE AUTHOR’S LIST, THE ATTESTATION QUESTION: the question was whether dhū ntiqām in construct amounts to attestation, the same question the author settled at Name 93. The root was counted again on the pointed text: seventeen words of n-q-m, twenty-nine look-alikes set aside, and the seventeen partition as this page already gives them — dhū ntiqām four times, each after ʻazīz; the iftiʻāl verb six; muntaqimūn three, every one of Allah, indefinite, in the plural of majesty; and the simple verb four, every one of people. The definite al-Muntaqim stands in no āyah, and in the six editions in one record only, the list at at-Tirmidhī 3507. The two cases differ in one respect and it decides the answer: at Name 93 the construct carries the Name’s own word, Allāhu nūru s-samāwāti wa-l-arḍ, while here the word in construct after dhū is the verbal noun intiqām and the Name’s own participle never stands in construct at all, so construct form attested would be false of this page. Ibn ʻĀshūr reads dhū ntiqām as a description and takes dhū as the word of ownership, marking the retribution as chosen for the good of the servants and not driven by temper; al-Qurṭubī glosses it as from His enemies and adds that among His Names is al-Muntaqim, referring to his own al-Kitāb al-Asnā, which makes the Name his and not the āyah’s. What the count does support is the participle itself, said of Allah three times in the indefinite, with the definite reaching the book through the enumeration — the shape of Name 50, where the definite is not said of Allah in the Qurʼan and the Name-form comes through the same list, and of Name 44, whose own count treats the majestic plural as the form. The status line therefore moves from directly attested, thematic caution noted to indefinite form attested; definite traditional, thematic caution noted, keeping the caution the author put there. Directly attested claimed what this page’s own desc denies in its second sentence. Nothing else on the page changes: the desc, the ref and the occurrence field already say what the count says. BY THE AUTHOR’S DECISION (A6), IN BUILD 145: MEDS 81’s third paragraph reads, in his words, Ten to one in the one direction — a floor beneath it and no ceiling above. Exactly one to one in the other. The dash clause stands with the tenfold and can no longer be read of the retribution, which 6:160 bounds by its like.
IN BUILD 189, FROM THE PHASE 2 READING: Muslim 1828a is carried at Name 77 too, among its reports, in the same Arabic, source and grade; the duʻāʼ here takes Name 77’s English, since waliya is that Name’s word, and each note names the other page.
IN BUILD 205, FROM THE READING OF THE SOURCES ON THE NAME: Ibn Taymiyyah, Majmūʻ al-Fatāwā, read on Shamela at vol. 8, p. 96 and vol. 17, p. 95: al-Muntaqim is not among the Names established in the reports; it comes in the Qurʼan only restricted, as at 32:22, and its meaning is ascribed to Allah; at vol. 8, p. 96 he adds that the report giving the number of the Names, whose list carries it, is not held by those who know the ḥadīth to go back to him. Ibn ʻUthaymīn, al-Qawāʻid al-Muthlā, p. 29, on Shamela: retribution on the criminals is among the attributes established by an explicit verb or description, with 32:22; and his collected fatwas, vol. 1, p. 162, on Shamela: al-Muntaqim is not among the Names, since Allah gives the description of Himself only restricted, over against crime at 32:22, and a Name is perfection needing no restriction; the compilation of his lessons quoted above holds. Al-Ghazālī, al-Maqṣad al-Asnā, p. 139, on Shamela: the One who breaks the backs of the insolent and punishes the criminals, after excuse and warning, enabling and respite, the more severe retribution. Each is read through Shamela’s page reader, not in print; the NOT READ line owes the three in print, and the OPEN line no longer owes them.