Name 71 of 99

المقدم

The Advancer

Al-Muqaddim

The apprentice raised early — a time brought forward.

Meaning

From q-d-m, which Ibn Fāris gives one origin, precedence and going before; qadīm, what is past in time, is a branch of it. The Name-form is not in the Qurʼan. Its verb qaddama stands 27 times and is said of Allah once, the warning sent ahead (50:28); twice it stands with akhkhara, all that a soul sent ahead and left behind (75:13, 82:5). In the six ḥadīth editions al-muqaddim is said of Allah in twelve records, and al-muʼakhkhir follows it in every one; in each supplication among them it answers the servant’s what I have sent ahead and what I have left behind. Az-Zuhrī, in aṭ-Ṭabarī at 16:61: until a term has come, Allah delays what He wills and advances what He wills.

Root q-d-m — precedence and going before

Counted from the Tanzil text: q-d-m stands 48 times in 48 verses; ʻaqqadtum (5:89) and bi-maqʻadihim (9:81) are look-alikes. Qaddama 27: of Allah once (50:28); what hands or selves sent ahead 12; what people send ahead for themselves 5 (2:110, 2:223, 59:18, 73:20, 89:24); with akhkhara 2 (75:13, 82:5); charity before a private counsel 2 (58:12, 58:13); forbidden before Allah and His Messenger (49:1); laid up for the hard years (12:48); written by Allah (36:12); the Fire brought on followers 2 (38:60, 38:61). Qadima 2: Pharaoh going before his people (11:98), Allah turning to deeds (25:23). Taqaddama 2 (48:2, 74:37). Istaqdama 5 (7:34, 10:49, 15:24, 16:61, 34:30). The foot 8; old 4. The root stands beside the verbs of delay of ʼ-kh-r in nine verses, and at 73:20 beside its ākharūna, others. Ibn Fāris, in his own text: one origin, precedence and going before; qadīm what is past in time; qadamu ṣidq something good gone before; the foot perhaps named as the instrument of going forward; al-quddām the king, because the king is al-muqaddam. Aṭ-Ṭabarī: at 50:28, I sent the threat ahead to you in My books and by My messengers; at 25:23, qadimnā is ʻamadnā, from Mujāhid; at 7:34, the time appointed for a denying community; at 16:61, az-Zuhrī: until his term comes Allah delays what He wills and advances what He wills; at 75:13, every reading of what a man sent ahead and left behind is meant. The six editions swept for al-muqaddim: said of Allah in twelve records, al-muʼakhkhir after it in all twelve; the list at at-Tirmidhī 3507 carries it and the list at Ibn Mājah 3861 does not. Duʻāʼ: al-Bukhārī 1166; Muslim 2719a; Muslim 771a. Reports: al-Bukhārī 1166, 6442 and 7512.

Story

The rule in the workshop was twelve years, and everyone had served it. So when Master Junayd put the boy Ammar in charge of the eastern commission in his fifth, the older apprentices were not merely annoyed; they felt the ground move. It was not favoritism, which was what stung. Ammar was simply ready — early, unfairly, obviously. And there was a commission that could not be held back for a rule: bronze doors for a patron who was dying and would not wait. “You are angry that his turn came before yours,” Junayd told them. “His turn came when it came. So will yours.”

Ammar did not enjoy it much. Being advanced ahead of your seniors is a lonely business; he ate alone for two years and was made to earn it twice over. And two of those older apprentices, given another eight years, turned out to be finer craftsmen than he ever became — their hour was later and it was better.

The one who took it hardest was an apprentice named Tayeb, who had thirteen years in and had done nothing wrong. He did not shout about it. He finished his year, took his papers, and went south without saying goodbye to anybody.

Twenty years later the great doors at Qusayr were his, and men made journeys to stand in front of them. Ammar, who by then had a good workshop and a settled name and had made nothing anyone traveled to see, went too. He stood there a long while.

He had been advanced early and had used it well, and it had not made him the greater craftsman. Tayeb had been held back past all fairness, and the waiting had gone into the bronze. Standing before those doors, Ammar understood that neither of them had been the one arranging it — and that the order of arrival had never been the order of anything.

Poem

In an emergency room, the person who arrived first
is not always the person seen first.

A nurse looks past the order of arrival entirely,
past who has been waiting longest, past who complained loudest,
and moves one patient, quietly, straight to the front,
not to slight the ones still waiting,
but because that patient’s need, right now,
outweighs every minute anyone else has already spent waiting.

The queue was real. The waiting mattered.
And still, someone with the authority to see the whole room at once
decided that this hour, this person, this need
would go first,
because the ordinary order was never the point.
Getting the right help to the right place in time was.

That is Al-Muqaddim: not the nurse — the One who set the hours.
He does not read an order already in the room;
He wrote it — whose turn comes early, whose comes late,
and what the early turn is for.
No one is advanced to shame the ones still waiting;
no one still waiting has been overlooked.

Reflection

The Turn

The last Name said that Allah’s power sets not only how much, but when. This Name is the when, and it does not travel alone. In the supplication ʻAlī reports the Prophet ﷺ saying at the close of the prayer, the two arrive in a single breath: “You are Al-Muqaddim and You are Al-Muʼakhkhir; there is no god but You.” Az-Zuhrī, as aṭ-Ṭabarī records him at 16:61, put it plainly: until a term has come, Allah delays what He wills and advances what He wills.

The root, Ibn Fāris says, is precedence, going before. He advances an hour, a people, a relief, a rank — and what He sets forward, nothing moves back. The Qurʼan gives the rule for the largest case, the term set for a whole community: when it comes, “they will not delay it an hour, nor will they advance it” (7:34). Not by an hour, in either direction. If the appointed term will not shift, the smaller orderings are not ours either — which of us is given a thing at twenty and which at sixty, and which never in this life at all.

The workshop in the story is the whole difficulty in miniature. The apprentice was advanced in his fifth year, and the master’s answer to the angry seniors was exact: his turn came when it came, and so will yours. What the story refuses to do is make early into a verdict. Two of the men who waited became finer craftsmen than he ever did; the one held back longest made the doors men traveled to stand in front of. Being brought forward is a placement, not a rank. Being held is a placement too.

You will not be able to see this from inside the corridor. The nurse in the poem moves one patient to the front and every other person in that room reads it as a queue being broken; only the one with the whole room in view knows it as a queue being kept. And Allah does not merely read the room. He wrote it — the need, the order, the hour, and what the early hour was for.

So when someone your age receives the thing you have been asking Allah for — the marriage, the child, the recovery, the opening — understand what has and has not happened. Nothing was taken from you. Theirs was advanced; what becomes of your own asking is not something you can read off theirs — it may be advanced yet, held for a reason you are not shown, or answered in a coin other than the one you named. Envy is, at bottom, an argument with Al-Muqaddim about His scheduling, made by someone who can see one room. Remember also that some of what He advanced to you came before you knew to ask for it, and you have spent it without ever calling it early.

Say the supplication as it was given: ask forgiveness for what you have sent ahead and what you have left behind, and then tell Him what you know — You are the One who advances, and You are the One who delays. That second half is not a formality. It is the Name that answers you on the days when nothing comes at all. Al-Muʼakhkhir: the One who holds a thing back, on purpose, for exactly as long as it needs holding.

No turn is stolen; every turn is given.

Qurʼan

وَلَقَدْ عَلِمْنَا الْمُسْتَقْدِمِينَ مِنكُمْ وَلَقَدْ عَلِمْنَا الْمُسْتَأْخِرِينَ

And We have already known those who advance among you, and We have already known those who lag behind.

15:24 (Qurʼan, opens quran.com)

Al-mustaqdimīn and al-mustaʼkhirīn, form X of this Name’s root and of Name 72’s. Aṭ-Ṭabarī records them read as those already created or passed and those not yet created (ʻIkrimah, Qatādah), the dead and the living (Ibn ʻAbbās, aḍ-Ḍaḥḥāk), the first of creation and the last (ash-Shaʻbī), the former nations and the community of Muḥammad ﷺ (Mujāhid), those who go ahead in obedience and those who lag in disobedience (al-Ḥasan), and those who went forward or stayed back in the prayer rows because of a woman praying behind them. He holds soundest the dead whose death came first and those whose death is delayed, because the āyah stands between We give life and cause death and your Lord will gather them. At-Tirmidhī 3122 gives the rows report from Ibn ʻAbbās, graded ṣaḥīḥ by Aḥmad Shākir and al-Albānī and ḍaʻīf by Darussalam, and says the chain without Ibn ʻAbbās is more likely correct; Ibn Kathīr calls the report very strange.

وَلِكُلِّ أُمَّةٍ أَجَلٌ ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً وَلَا يَسْتَقْدِمُونَ

And for every community there is a term; when their term comes they will not delay it an hour, nor will they advance it.

7:34 (Qurʼan, opens quran.com)

The form X verbs of this Name’s root and Name 72’s, denied to a community when its term comes. Aṭ-Ṭabarī: every community gathered in denying Allah’s messengers has a time appointed for punishment to come down on it; when it comes they are not kept back in this world an hour, nor do they go ahead of the time Allah set for their destruction. The same clause stands at 10:49 and 16:61, and of a Day at 34:30.

قُلْ لَا أَمْلِكُ لِنَفْسِي ضَرًّا وَلَا نَفْعًا إِلَّا مَا شَاءَ اللَّهُ ۗ لِكُلِّ أُمَّةٍ أَجَلٌ ۚ إِذَا جَاءَ أَجَلُهُمْ فَلَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ

Say: I have no power over harm or benefit for myself, except what Allah wills. For every community there is a term; when their term comes, they will not delay it an hour, nor will they advance it.

10:49 (Qurʼan, opens quran.com)

The clause of 7:34, after the Prophet ﷺ is told to say he holds no harm or benefit for himself but what Allah wills. Aṭ-Ṭabarī: every people has an appointed time for the end of its span and the passing of its lives; when it comes they are not given respite an hour, nor does it come before, because Allah decreed that it not come before the time He measured and decreed.

وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۖ فَإِذَا جَاءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ

And if Allah were to take people to account for their wrongdoing, He would not leave upon it a single creature; but He delays them until a specified term. And when their term comes, they will not delay it an hour, nor will they advance it.

16:61 (Qurʼan, opens quran.com)

Yuʼakhkhiruhum, He delays them, the verb of Name 72 said of Allah, before the clause of 7:34. Aṭ-Ṭabarī: by His forbearance He delays these wrongdoers and does not hasten punishment on them, until the time set for their destruction. Az-Zuhrī, in aṭ-Ṭabarī: when a man’s term has come he is not delayed an hour nor advanced; so long as it has not come, Allah delays what He wills and advances what He wills.

قُلْ لَكُمْ مِيعَادُ يَوْمٍ لَا تَسْتَأْخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ

Say: Yours is the appointment of a Day which you will not delay by an hour, nor advance.

34:30 (Qurʼan, opens quran.com)

The clause of 7:34 said of a Day. Ibn Kathīr: an appointment deferred, counted and fixed, that neither increases nor decreases; when it comes it is not put back an hour nor brought forward, as Allah says: the term of Allah, when it comes, is not delayed (71:4).

يُنَبَّأُ الْإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ

Man will be told on that Day of what he sent ahead and what he left behind.

75:13 (Qurʼan, opens quran.com)

Qaddama and akhkhara, the verbs of this Name and Name 72, said of a man. Aṭ-Ṭabarī records them read as what he did before his death and the practice he left that was followed after it (Ibn ʻAbbās, Ibn Masʻūd), the disobedience he sent ahead and the obedience he held back (Ibn ʻAbbās in another report), the first of his deeds and the last (Mujāhid), and the obedience he sent ahead and the rights of Allah he left undone (Qatādah); he holds that all of it is meant, since Allah did not single any of it out.

عَلِمَتْ نَفْسٌ مَا قَدَّمَتْ وَأَخَّرَتْ

A soul will know what it has sent ahead and what it has left behind.

82:5 (Qurʼan, opens quran.com)

The same pair, said of every soul when the graves are overturned. Aṭ-Ṭabarī: every soul knows what righteous work it sent ahead for that Day, and what practice it began and left behind for others to follow; he records others, among them ʻIkrimah and Qatādah, reading it as the duties it did and the duties it left undone. The Prophet’s ﷺ supplications on the Duʻāʼ page ask forgiveness in the same two verbs.

لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُسْتَقِيمًا

That Allah may forgive you what went before of your sin and what came after, and complete His favour upon you, and guide you to a straight path.

48:2 (Qurʼan, opens quran.com)

Taqaddama and taʼakhkhara, form V, of the Prophet’s ﷺ sin. Aṭ-Ṭabarī: the opening decreed for you is so that you give thanks and seek forgiveness, and your Lord forgives what went before the opening and what came after it; he cites the report that the Prophet ﷺ stood in prayer until his feet swelled and, told that Allah had forgiven what went before and after, said: shall I not be a grateful servant?

لِمَنْ شَاءَ مِنْكُمْ أَنْ يَتَقَدَّمَ أَوْ يَتَأَخَّرَ

For whoever of you wills to go forward or to lag behind.

74:37 (Qurʼan, opens quran.com)

Yataqaddama and yataʼakhkhara, form V, left to the one who wills. Aṭ-Ṭabarī: a warning to every one of you who wills to go forward in obedience to Allah or to lag behind in disobedience to Him; he gives the same from Ibn ʻAbbās and Qatādah.

قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ

He will say: Do not dispute in My presence, for I had already sent the warning ahead to you.

50:28 (Qurʼan, opens quran.com)

Qaddamtu, the Name’s own verb with Allah its subject, one of the two places in the count where He does what this root names; the other is 25:23. Aṭ-Ṭabarī: Allah says to the idolaters and their companions among the devils, do not dispute before Me today, for I sent the threat ahead to you in the world, before this dispute, in My books and on the tongues of My messengers. Ibn Kathīr: I left you no excuse, through the messengers and the books sent down.

وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا

And We shall turn to whatever deeds they did, and make them scattered motes of dust.

25:23 (Qurʼan, opens quran.com)

Qadimnā, the simple verb of the root, with Allah its subject. Aṭ-Ṭabarī, with Mujāhid: We turned to (ʻamadnā) what these wrongdoers did, and made it void, because they did not do it for Allah; the habāʼ is what looks like dust when sunlight comes in through a window, and cannot be grasped.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

O you who believe, do not put anything forward before Allah and His Messenger, and fear Allah; truly Allah is All-Hearing, All-Knowing.

49:1 (Qurʼan, opens quran.com)

Lā tuqaddimū, the Name’s verb forbidden to believers. Aṭ-Ṭabarī: do not hasten to decide a matter of your wars or your religion before Allah and His Messenger decide it; he records Ibn ʻAbbās, do not say what is against the Book and the Sunnah, and Mujāhid, do not settle anything ahead of the Messenger of Allah ﷺ until Allah settles it on his tongue.

ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ

That is for what your hands have sent ahead, and because Allah is not unjust to His servants.

3:182 (Qurʼan, opens quran.com)

Bi-mā qaddamat aydīkum, what your hands sent ahead: the largest class of this Name’s verb in the count, twelve words of hands or selves. Aṭ-Ṭabarī: said on the Day of Resurrection to those who said Allah is poor and killed the prophets, taste the punishment of burning, for what your hands laid up and earned in the days of your life, and because Allah is just and does not punish a servant who has not earned it. The same words stand at 8:51, said by the angels to the idolaters killed at Badr.

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنْظُرْ نَفْسٌ مَا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ

O you who believe, fear Allah, and let every soul look to what it has sent ahead for tomorrow; and fear Allah — truly Allah is Aware of what you do.

59:18 (Qurʼan, opens quran.com)

Qaddamat, what a soul sends ahead, given as a command to look at it. Aṭ-Ṭabarī: let each of you look at what deeds he has sent ahead for the Day of Resurrection, whether the righteous that save him or the evil that ruin him. Qatādah, in aṭ-Ṭabarī: your Lord kept bringing the Hour near until He made it like tomorrow, and tomorrow is the Day of Resurrection.

Dua

اللَّهُمَّ إِن كُنتَ تَعْلَمُ أَنَّ هَٰذَا الْأَمْرَ خَيْرٌ لِّي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي … فَاقْدُرْهُ لِي وَيَسِّرْهُ لِي ثُمَّ بَارِكْ لِي فِيهِ

O Allah, if You know this matter to be good for me in my religion, my livelihood, and the outcome of my affairs … then ordain it for me and make it easy for me, then bless it for me.

al-Bukhārī 1166 · ṣaḥīḥ

From Jābir ibn ʻAbdillāh: the second part of the istikhārah, whose opening Names 19 and 69 carry and whose other clause stands at Name 72. It has no word of this root: faqdurhu, decree it for me, is q-d-r, the root of Name 69. The ellipsis stands over the transmitter’s doubt, aw qāla ʻājili amrī wa-ājilih, or he said: the near and the later of my affair.

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

O Allah, forgive me what I have sent ahead and what I have left behind, what I have concealed and what I have made public, and what You know better than I. You are Al-Muqaddim and You are Al-Muʼakhkhir, and You have power over all things.

Muslim 2719a · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Mūsā al-Ashʻarī: the Prophet ﷺ used to supplicate with it. The last clause of the supplication whose first clauses Name 14 carries: it asks forgiveness for what I have sent ahead and what I have left behind, qaddamtu and akhkhartu, and then names Him by the participles of the same two verbs. The wording printed is Muslim 2719a’s; al-Bukhārī 6398 has the report without wa-mā anta aʻlamu bihi minnī in this clause. In the six ḥadīth editions al-muqaddim is said of Allah in twelve records, and al-muʼakhkhir follows it in all twelve.

اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لَا إِلَٰهَ إِلَّا أَنْتَ

O Allah, forgive me what I have sent ahead and what I have left behind, what I have concealed and what I have made public, what I have done in excess, and what You know better than I. You are Al-Muqaddim and You are Al-Muʼakhkhir; there is no god but You.

Muslim 771a · ṣaḥīḥ

From ʻAlī ibn Abī Ṭālib: among the last things the Prophet ﷺ would say between the tashahhud and the taslīm, at the close of the report Names 3 and 13 carry in other portions. At-Tirmidhī 3421 and 3422 carry it, both judged ḥasan ṣaḥīḥ by at-Tirmidhī; Abū Dāwūd 760 and 1509 give it as said when he gave the salām, 760 reading anta l-muqaddimu wa-l-muʼakhkhir. Al-Bukhārī 1120, from Ibn ʻAbbās, closes the night supplication Names 51 and 63 carry with the same two Names and there is no god but You.

Hadith

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ

O Allah, I seek Your guidance by Your knowledge, and I seek Your decree by Your power, and I ask You of Your immense bounty.

al-Bukhārī 1166 · ṣaḥīḥ

From Jābir ibn ʻAbdillāh: the Prophet ﷺ taught them the istikhārah in matters as he taught them a sūrah of the Qurʼan, to be said after two rakʻahs that are not obligatory. It has no word of this root: astaqdiruka and qudratika are q-d-r, Name 69’s root. The same opening, continued, stands on the Duʻāʼ pages of Names 19 and 69, and al-Bukhārī 6382’s record of it at Name 98.

أَيُّكُمْ مَالُ وَارِثِهِ أَحَبُّ إِلَيْهِ مِنْ مَالِهِ قَالُوا يَا رَسُولَ اللَّهِ مَا مِنَّا أَحَدٌ إِلَّا مَالُهُ أَحَبُّ إِلَيْهِ قَالَ فَإِنَّ مَالَهُ مَا قَدَّمَ وَمَالُ وَارِثِهِ مَا أَخَّرَ

Which of you loves the wealth of his heir more than his own wealth? They said: Messenger of Allah, there is none of us but loves his own wealth more. He said: Then his wealth is what he sent ahead, and the wealth of his heir is what he held back.

al-Bukhārī 6442 · ṣaḥīḥ

From ʻAbdullāh ibn Masʻūd. Qaddama and akhkhara, the verbs of this Name and Name 72, said of a man’s wealth. An-Nasāʼī 3612 has it in the second person, your wealth is what you sent ahead and your heir’s is what you held back, graded ṣaḥīḥ by Abū Ghuddah, al-Albānī and Darussalam.

مَا مِنْكُمْ أَحَدٌ إِلَّا سَيُكَلِّمُهُ رَبُّهُ لَيْسَ بَيْنَهُ وَبَيْنَهُ تَرْجُمَانٌ فَيَنْظُرُ أَيْمَنَ مِنْهُ فَلَا يَرَى إِلَّا مَا قَدَّمَ مِنْ عَمَلِهِ وَيَنْظُرُ أَشْأَمَ مِنْهُ فَلَا يَرَى إِلَّا مَا قَدَّمَ وَيَنْظُرُ بَيْنَ يَدَيْهِ فَلَا يَرَى إِلَّا النَّارَ تِلْقَاءَ وَجْهِهِ

There is none of you but his Lord will speak to him, with no interpreter between him and Him. He will look to his right and see nothing but what he sent ahead of his deeds, and look to his left and see nothing but what he sent ahead, and look before him and see nothing but the Fire facing him.

al-Bukhārī 7512 · ṣaḥīḥ

From ʻAdī ibn Ḥātim. The report goes on: so protect yourselves from the Fire, even with half a date, which Name 35 carries from al-Bukhārī 1417. Muslim 1016b has it with Allah will speak to him and without of his deeds.

Study Notes

Verified — derived; paired formula strong

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CARRIED ON THIS PAGE: fourteen āyāt, two before and twelve appended. 15:24 and 7:34 are shared with Name 72; 10:49, 16:61, 34:30, 75:13, 82:5, 48:2, 74:37, 50:28, 25:23, 49:1, 3:182 and 59:18 are carried at no other Name. With them the page carries every form X word of the root (five), every form V word (two), both places Allah is the doer of the root (50:28 and 25:23), both places qaddama stands with akhkhara (75:13 and 82:5), the command and the prohibition of qaddama (59:18, 49:1), and one verse of its largest class, what hands sent ahead (3:182, whose words stand again at 8:51). The distinct verse count moves from 574 to 586.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 73:20 and 36:12, carried at Name 57; 36:39, carried at Name 59; 71:4, carried at Name 72; 5:89, 9:81, 2:110, 2:223, 89:24, 58:12, 58:13, 12:48, 38:60, 38:61, 11:98, 12:95, 26:76, 46:11 and 8:51, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: q-d-m swept on the stripped Tanzil text as qāf, dāl and mīm with up to two letters in each gap returns 50 words; two are look-alikes, ʻaqqadtum at 5:89 (ʻ-q-d) and bi-maqʻadihim at 9:81 (q-ʻ-d), leaving 48 words in 48 verses, each read in its verse and asserted in build_N71.py.

QADDAMA, THE NAME’S OWN VERB, 27: said of Allah once (50:28); what hands or selves sent ahead 12 (2:95, 3:182, 4:62, 5:80, 8:51, 18:57, 22:10, 28:47, 30:36, 42:48, 62:7, 78:40); what people send ahead for themselves 5 (2:110, 2:223, 59:18, 73:20, 89:24); with akhkhara 2 (75:13, 82:5); charity before a private counsel 2 (58:12, 58:13); forbidden before Allah and His Messenger 1 (49:1); laid up for the hard years 1 (12:48); written by Allah 1 (36:12); the leaders who brought the Fire on their followers 2 (38:60, 38:61).

QADIMA 2: Pharaoh going before his people (11:98) and Allah turning to deeds (25:23). TAQADDAMA 2 (48:2, 74:37). ISTAQDAMA 5 (7:34, 10:49, 15:24, 16:61, 34:30). QADAM AND AQDĀM, THE FOOT, 8 (2:250, 3:147, 8:11, 10:2, 16:94, 41:29, 47:7, 55:41). QADĪM AND AL-AQDAMŪN, OLD, 4 (12:95, 26:76, 36:39, 46:11). SO ALLAH IS THE DOER OF THE ROOT TWICE IN 48, both at the judgment. Aqdama, to venture, does not occur. THE ROOT STANDS BESIDE THE VERBS OF DELAY OF ʼ-KH-R IN NINE VERSES (7:34, 10:49, 15:24, 16:61, 34:30, 48:2, 74:37, 75:13, 82:5); at 73:20 ākharūna, others, from the same root, stands with it too, and in no other of the 48. THE SIX ḤADĪTH EDITIONS SWEPT FOR AL-MUQADDIM RETURN 152 WORDS, nearly all the narrator al-Muqaddamī, the front of the head, the front row or an arrival.

THE NAME IS SAID OF ALLAH IN TWELVE RECORDS AND AL-MUʼAKHKHIR FOLLOWS IT IN ALL TWELVE: al-Bukhārī 1120, 6317 and 6398; Muslim 771a and 2719a; Abū Dāwūd 760 and 1509; at-Tirmidhī 3421, 3422 and 3507; an-Nasāʼī 1619; Ibn Mājah 1355. In the eleven supplications among them the Name follows the servant’s mā qaddamtu wa-mā akhkhartu. Abū Dāwūd 760 reads anta l-muqaddimu wa-l-muʼakhkhir, with one anta. The list at Ibn Mājah 3861 does not carry the Name. Muslim 2364 has muqaddamun wa-muʼakhkhar as a transmitter’s remark on word order, not of Allah. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE 7:34 NOTE CALLED IT THE ONE VERSE IN WHICH THE QURʼAN SOUNDS BOTH VERBS OF THE PAIR IN A SINGLE CLAUSE.

FALSE: 10:49, 16:61 and 34:30 carry the same clause, and 15:24, 48:2, 74:37, 75:13 and 82:5 set the two roots side by side. The note also said the verse had been named in the ref and carried nowhere until then, and was read live and normalised, all process; rewritten from aṭ-Ṭabarī. THE 15:24 NOTE SAID THIS NAME’S QURʼANIC GROUNDING IS THE THINNEST OF ANY NAME ALONGSIDE AL-WĀJID; no source says so and no count across the book supports it; struck as unverified. Its principle that whatever is delayed for one is advanced for another had no source; struck. Its remark that 15:24 does not describe Allah advancing anyone is true of that āyah, and the count adds 50:28, where Allah is the subject of qaddama. Rewritten on aṭ-Ṭabarī’s six readings and his choice, with at-Tirmidhī 3122 and Ibn Kathīr on the report of the prayer rows. THE DUʻĀʼ SOURCE AL-BUKHĀRĪ 6398;

MUSLIM 2719A PAIRED A RECORD THAT DOES NOT CARRY THE PRINTED WORDING: al-Bukhārī 6398 lacks wa-mā anta aʻlamu bihi minnī in this clause. Cut to Muslim 2719a with the grade unchanged, and cut the same way at Name 14, whose first clauses al-Bukhārī 6398 gives in another order. THE DUʻĀʼ NOTE ON AL-BUKHĀRĪ 1166 GLOSSED FAQDURHU AS BRING IT FORWARD TO ME. faqdurhu is q-d-r, Name 69’s root; neither that supplication nor the Ḥadīth page’s opening of it carries any word of q-d-m, and both notes now say so. Both notes also narrated editing (before the second entry at this Name was appended; an earlier form of this page ran the halves together); removed. THE 2719A NOTE CARRIED A READING RECORD with a date and in-book numbering, narrated editing, pointed at the desc in capitals, and said the pairing is why the two Names are consecutive in the enumeration, which no source read says; rewritten. THE DESC said He advances the deed, the relief, the rise and the appointed term, that what He sets forward no one moves back, and that people read the order of arrival as favour or neglect, none of it sourced; struck. Its statement that the Prophet ﷺ never named Him by this Name without Al-Muʼakhkhir holds in the six editions and is now bounded to them. The desc is rebuilt on Ibn Fāris, the count, the sweep, and az-Zuhrī at 16:61. THE REF carried Ṣaḥīḥ al-Bukhārī 6398, Ṣaḥīḥ Muslim 2719a, Ṣaḥīḥ Muslim 771a and Jāmiʻ at-Tirmidhī 3507 against house form, cited 14:42, which has no word of this root, and named no lexicon; rebuilt. THE ROOT FIELD took its letters and gloss from the desc and had no senseNote; now from Ibn Fāris, with a senseNote.

ADDED: the closing of Muslim 771a on the Duʻāʼ page, among the last things said between the tashahhud and the taslīm; al-Bukhārī 6442, his wealth is what he sent ahead and his heir’s is what he held back, and al-Bukhārī 7512, nothing to his right or left but what he sent ahead, on the Ḥadīth page. MEDS 71 quoted You are Al-Muqaddim and You are Al-Muʼakhkhir; there is no deity except You, words the page did not carry, and said the supplication was taught; it now quotes Muslim 771a in the page’s English and names ʻAlī as its reporter. It gave 7:34 as the term of a life, where aṭ-Ṭabarī reads the time appointed for a community; corrected. It said the same hand does both; replaced by az-Zuhrī’s words as aṭ-Ṭabarī records them. It said the root means to put forward; now Ibn Fāris’s precedence. POEMS 71 and CH 71 read and not changed: triage does order patients by need rather than arrival, and the story’s figures (a twelve-year rule, a boy advanced in his fifth year, thirteen years served) agree with the meditation’s retelling.

READ: the Tanzil text, every occurrence in its verse. Ibn Fāris, Maqāyīs al-Lugha, q-d-m, in his own text (islamweb library, book 124, vol. 5 pp. 65–66): one origin, precedence and going before; qidam and qadīm what is past in time; qadamu ṣidq something good gone before; the foot perhaps named as the instrument of going forward; al-quddām the king, because the king is al-muqaddam; al-qadūm, the adze, irregular to the origin. Aṭ-Ṭabarī at 3:182, 7:34, 8:51, 10:2, 10:49, 15:24, 16:61, 25:23, 48:2, 49:1, 50:28, 59:18, 74:37, 75:13 and 82:5; Ibn Kathīr at 15:24, 34:30 and 50:28; through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 1120, 1166, 6317, 6382, 6398, 6442 and 7512; Muslim 771a, 1016b, 2364 and 2719a; Abū Dāwūd 760 and 1509; at-Tirmidhī 3122, 3421, 3422 and 3507; an-Nasāʼī 870, 1619 and 3612; Ibn Mājah 1046, 1355 and 3861; the six editions swept for al-muqaddim.

NOT READ: aṭ-Ṭabarī at 34:30, because the dataset file for that āyah carries his commentary on 34:31, so the 34:30 note rests on Ibn Kathīr; al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: Name 72’s 7:34 note repeated the false only (the only place the two verbs stand together in one clause); corrected in Name 72’s pass, and recorded closed at the chat-end audit of 71–75. The Ḥadīth page’s al-Bukhārī 1166 is linked to Name 98’s al-Bukhārī 6382 as another portion though they are two records of Jābir’s report; audit_links reports it as no counterpart; left as the book’s cross-number convention. The Name’s English title, The Advancer, is the author’s. Of the 27 words of qaddama the page carries six (3:182, 49:1, 50:28, 59:18, 75:13, 82:5). The other twenty-one are not carried here: eleven more of hands or selves, 2:110, 2:223, 73:20 and 89:24, 58:12 and 58:13, 12:48, 36:12, 38:60 and 38:61; some stand at other Names. Nor are 11:98, the foot or antiquity. All are named in the count above.

COHERENCE: Name 14’s source for the first clauses of Muslim 2719a is cut to Muslim 2719a, and its Study Note records it. Muslim 771a is carried here and at Names 3 and 13, three portions of one report, now linked as other portions both ways. Al-Bukhārī 1166 stands at Names 19 and 69 (the opening, identical, linked exactly) and at Names 71 and 72 (the two clauses); Name 69 is now joined to the 71 and 72 portions and they to it. 15:24 and 7:34 keep their links to Name 72. None of the twelve appended āyāt was carried at another Name. AFTER THE CHAT-END AUDIT OF 1–99: the link to Name 98 was read on both pages and stands: two records of Jābir’s report of the istikhārah, two numbers and two portions.

ON THE AUTHOR’S DECISION, THE ENGLISH TITLE: the author keeps The Advancer. It is not the usual English — The Expediter and The Promoter are commoner — and it is kept for the reason this page argues: the Name stands with Al-Muʼakhkhir in all twelve of the six editions’ records and in both āyāt where the two verbs meet, and The Advancer and The Delayer hold that pairing in English where The Expediter and The Delayer would not. The item is closed.

IN BUILD 186, FROM THE PHASE 2 READING: the count names 73:20, where ākharūna stands beside the root;

AFTER NAME 72: 10:49, 16:61, 34:30, 75:13, 82:5, 48:2 and 74:37 are carried at Name 72 too, with the same Arabic and English, linked exactly.

المؤخرNext · Name 72The Delayer

Al-Muʼakhkhir

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