Name 39 of 99

المقيت

The Nourisher

Al-Muqīt

The measured bowl — exactly enough, every day.

Meaning

From q-w-t, which Ibn Fāris makes one sound root meaning holding, keeping, and power over a thing — and his first illustration of it is this Name. Qūt, the portion that holds a life, is named from that holding: Lisān al-ʻArab calls it the thing that keeps a body alive with no surplus over the measure of the keeping. So the Name is read three ways and the early authorities divide. Al-Farrāʼ, in the lexica: the One with power, like one who gives each man his qūt. Az-Zajjāj, there too, prefers the Keeper, and gives a reason — the word comes from qūt, so it is the Keeper who gives a thing the measure of its need. Aṭ-Ṭabarī settles for the Able. The Name is the measure itself: enough, and not a grain over.

Root q-w-t — one sound root: holding, keeping, and power over a thing

Counted by hand from the Tanzil text, q-w-t occurs exactly twice in the Qurʼan, and the look-alikes are many — q-t-l, ṣ-d-q, w-q-t, l-q-y, dh-w-q, q-w-y — so the field has to be cleared by inspection. The two are 4:85, muqītan of Allah, and 41:10, aqwātahā, the sustenances Allah measured out in the earth. Ibn Fāris: one sound root meaning holding and keeping and power over a thing, and he glosses 4:85 as keeper of it, witness over it, and able to what He wills; the noun qūt, he says, is called that because it is the holding of the body and its strength. Aṭ-Ṭabarī collects five readings of the word and names their holders: ḥafīẓan from Ibn ʻAbbās, shahīdan and ḥasīban from Mujāhid, al-wāṣib from ʻAbdullāh ibn Kathīr, and al-qadīr from as-Suddī and Ibn Zayd — and he chooses al-qadīr, on the ground that this, as it is reported, is the usage of Quraysh, citing a line recited as az-Zubayr ibn ʻAbd al-Muṭṭalib’s. Az-Zajjāj, as the lexica quote him, goes the other way, for al-ḥafīẓ, because the word derives from qūt. Al-Farrāʼ, as they quote him, joins the two: the One with power, like one who gives each man his qūt. Abū ʻUbaydah, quoted there too: with the Arabs a muqīt is one set over a thing. The Nourisher, the reading this book prints, is the third view and the one aṭ-Ṭabarī does not take. The verse concerns exact portions, naṣīb and kifl, which supports measured allotment. Compare 11:6, provision assigned creature by creature, and 15:21, sent down only in a known measure. The idiom is older than the theology: iqtat li-nārika qītah, feed your fire a portion, with Dhū r-Rummah’s line that the portion be measured. Reports: Abū Dāwūd 1692, of which aṭ-Ṭabarī cites a recension reading man yuqīt; Muslim 1055; at-Tirmidhī 2344. Supplications at at-Tirmidhī 3458 and al-Bukhārī 6460. The list of Names at at-Tirmidhī 3507 carries al-Muqīt, and is ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam.

Story

The winter the pass closed early, the village of Kesh had food for perhaps two months and four months to wait. Panic set in fast. Some wanted to eat well while it lasted; some wanted to hoard and let the weakest go; a few began quietly stealing. It was Naila who stopped it, and she did it with a set of scales and a stubbornness nobody could get around. She had every household bring its stores to the meeting hall. Then she calculated — grimly, out loud, in front of everyone — exactly how much each person needed each day. Not what they wanted. Not what they were used to. What would keep a body alive and working: less for the child, more for the man cutting wood, extra for the pregnant woman, a little more again for the sick.

It was not generous and it was not equal, and both facts made people furious.

“You are giving him more than me,” a man complained. “He is carrying more than you,” said Naila. Every day for four months she portioned it out herself, and every day she gave each person precisely what that person required — no feast, no famine, exactly enough.

She did not eat differently from anyone else, which they checked. Two men watched her house for a fortnight in the second month, and she knew it, and let them. What it cost her was not hunger. It was that she had to say no to people she had known all her life, every day, out loud, in front of their children — including her own sister, twice.

They came through the winter thin, resentful, and alive — all of them, including the old woman everyone had privately written off in the first week. Only afterward did they work out how finely it had been judged: they had finished the last of the grain on the day the pass opened. When people praised her for it in later years, she corrected them on one point only. She had weighed what was in the hall, she said. She had not made it enough.

Poem

A candle stores no fire.
It is fed, wick to flame, one continuous instant at a time.
Stop the feeding for even a breath,
and the flame has nothing saved to live on.

A body burns the same way, though it rarely feels like it:
not a tank filled once and drawn down slowly over years,
but a fire re-lit, cell by cell,
now, and now, and now again,
never coasting, not even for a moment, on the spark that came before.

And nothing alive is issued a lifetime’s supply.
It comes the way daylight comes — this day’s portion,
enough to reach tomorrow’s,
never enough to stop needing.

That is Al-Muqīt: not the grain arriving —
the Feeder underneath the harvest,
who turns what arrives into another hour
of standing upright, and gives it back,
wick to flame,
as many times
as a life
needs relighting.

Reflection

The Portion

Of everything arranged for us in this life, the arrangement we resent most quietly is that eating does not stay done. The meal is finished and the matter is settled — for a few hours. Then the need is back, undiminished, as if nothing had ever been given. Arabic keeps a particular word for what answers that returning need: qūt — not provision at large, which is rizq and covers everything from rain to wages, but the measured share of it that keeps a living thing alive. From that root comes a Name that enters the Qurʼan exactly once and never leaves the believer’s day: Al-Muqīt — and Allah is, over all things, Muqīt.

Consider how little of being fed is yours. You did not raise the wheat — but suppose you did: you did not invent the seed, or the rain, or the strange chemistry by which soil becomes stalk. And once the bread is in your hand the chain has only begun. Chewing you manage; not what follows — the quiet factory that takes bread apart and rebuilds it as warmth, thought, the strength to stand. The sick know the difference between being fed and being nourished: food enters, and the body, for all its trying, cannot make life of it. Al-Ghazālī reads the Name across that span: He creates the nourishment and conveys it, to bodies and to hearts, and, one may add, creates in the creature the power to live on it. Not one link of the chain was ever in our keeping.

And the Name carries a measure inside it. Qūt is enough — the portion, not the pile. When the Prophet ﷺ asked provision for his own family, he asked in exactly this word: O Allah, make the provision of the family of Muḥammad qūt — sufficiency. Not because plenty is evil, but because enough is a kind of freedom: the exact portion neither starves a servant nor buries him. The Name also arrives with a duty attached. He feeds His creatures through hands, and some of the hands are yours; the Prophet ﷺ called it sin enough for a man to withhold sustenance from those whose sustenance he owes. Under Al-Muqīt, whoever carries food to a table is a courier, not a source — and the delivery is watched.

The early readers of the Qurʼan heard more than feeding here. The verse this Name lives in is about shares — whoever joins in a good cause has a portion of it, whoever joins in an evil one carries a portion of that — and some rendered Muqīt there as Keeper, as Witness, as Able. The word is wide enough to hold all of it, as if the language insisted that being fed and being watched over were never two separate mercies. And bodies are not the only things at His table. Hearts have a qūt of their own; the same Lord who portions bread portions light, and a soul can starve in a full pantry. Part of the wisdom of fasting is exactly this discovery: ration the body for a few hours, and the heart, astonished, remembers how to eat.

So the returning hunger is not a flaw in the design; it is the design. If you could be filled once and for all, you would come back never. Instead you are fed in portions and never in piles, and the need itself is the summons. The Prophet ﷺ said that if we relied on Allah as we ought, He would provide for us as He provides for the birds — out hungry at morning, back full at dusk. The bird has nothing put by and has never once missed the appointment. Tonight’s meal reached you through sun and soil and other people’s hands, every one of them carrying His portion the last mile to your door. Say bismillāh over it like someone signing for a delivery they did not arrange — because you are.

Hunger returns daily so that you will — the portion is the appointment, and Al-Muqīt has never once failed to keep it.

Qurʼan

مَن يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُن لَّهُ نَصِيبٌ مِّنْهَا ۖ وَمَن يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُن لَّهُ كِفْلٌ مِّنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقِيتًا

Whoever intercedes in a good cause will have a share of it, and whoever intercedes in an evil cause will bear a portion of it. And Allah is, over all things, Muqīt.

4:85 (Qurʼan, opens quran.com)

The sole occurrence of the Name-form, and the disagreement is old and named. Aṭ-Ṭabarī collects it: from Ibn ʻAbbās, through ʻAlī ibn Abī Ṭalḥah, ḥafīẓan, a keeper; from Mujāhid, shahīdan, a witness, and in another route shahīdan, ḥasīban, ḥafīẓan together; from ʻAbdullāh ibn Kathīr, al-wāṣib, the One standing over everything by His ordering; and from as-Suddī and Ibn Zayd, al-qadīr. Aṭ-Ṭabarī chooses the last, and says why: that, as it is reported, is the usage of Quraysh, and he cites a line recited as az-Zubayr ibn ʻAbd al-Muṭṭalib’s, in which a man is muqīt over another’s injury, meaning able to answer it. Az-Zajjāj, as the lexica quote him, chooses the first and also says why: the word comes from qūt, so it is the Keeper who gives a thing the measure of its need. The context is exact portions, naṣīb and kifl, which fits the measure either way. The rendering printed here is the Nourisher, which is the third view and not the reading aṭ-Ṭabarī takes. Ibn Kathīr gives from aḍ-Ḍaḥḥāk the Provider, ar-razzāq, the nearest of the early readings to the rendering printed.

وَمَا مِن دَابَّةٍ فِي الْأَرْضِ إِلَّا عَلَى اللَّهِ رِزْقُهَا

There is no creature on the earth but its provision rests upon Allah.

11:6 (Qurʼan, opens quran.com)

Given in support of the qūt reading: not provision in general but provision assigned creature by creature, and the verse goes on to say that He knows its resting place and its repository. Shared with Name 17.

وَبَارَكَ فِيهَا وَقَدَّرَ فِيهَا أَقْوَاتَهَا فِي أَرْبَعَةِ أَيَّامٍ سَوَاءً لِلسَّائِلِينَ

And He blessed it and measured out in it its sustenances, in four days, alike for those who ask.

41:10 (Qurʼan, opens quran.com)

The only other place the root occurs in the Qurʼan. Aqwāt is the plural of qūt, and the verb governing it is qaddara, He measured — which is the whole doctrine of this Name stated of the earth rather than of the eater. Ibn Fāris derives the noun here from the root sense of holding: what holds a body is called its qūt. Abū Ḥayyān glosses aqwāt in one word, arzāq, provisions, which makes the pair with 11:6 exact. Between them the two occurrences of the root give the measure and the measuring.

وَإِنْ مِنْ شَيْءٍ إِلَّا عِنْدَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلَّا بِقَدَرٍ مَعْلُومٍ

And there is nothing whose treasuries are not with Us, and We do not send it down except in a known measure.

15:21 (Qurʼan, opens quran.com)

The root is not in this verse; the doctrine is. What is stated is that the store is unlimited and the sending is not — bi-qadarin maʻlūm, a known measure, known to the Sender and not to the receiver. This is what keeps the Name from being a Name of scarcity: the portion is small because it is measured, not because there is little. Set beside 42:27, where the reason is given, that if He were to spread provision wide for His servants they would transgress in the earth.

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَحْنُ نَرْزُقُكَ ۗ وَالْعَاقِبَةُ لِلتَّقْوَىٰ

And enjoin prayer upon your family, and be steadfast in it. We do not ask you for provision; We provide for you. And the outcome belongs to mindfulness.

20:132 (Qurʼan, opens quran.com)

The Prophet ﷺ is told to command his household to prayer and is told, in the same breath, that the provision runs the other way. Aṭ-Ṭabarī: We ask you for no wealth but for the work of your body, and it is We who give you wealth. Beside it stands the supplication on this page in which he asks that the provision of the family of Muḥammad be qūt. The duty is the prayer; the qūt is not his to produce.

Dua

الْحَمْدُ لِلَّهِ الَّذِي أَطْعَمَنِي هَٰذَا وَرَزَقَنِيهِ مِنْ غَيْرِ حَوْلٍ مِّنِّي وَلَا قُوَّةٍ

Praise be to Allah, who fed me this and provided it for me without any strength or power of my own.

at-Tirmidhī 3458 · ḥasan gharīb (at-Tirmidhī); ḥasan (al-Albānī; Aḥmad Shākir; Bashshār ʻAwwād Maʻrūf); isnād ḥasan (Darussalam)

Said after eating. The grade gives the four rows of at-Tirmidhī’s record and his own verdict; at Abū Dāwūd the supplication is ḥasan from al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Darussalam. The wording is at-Tirmidhī’s; Abū Dāwūd 4023 reads aṭʻamanī hādhā ṭ-ṭaʻām, adding the noun, and joins to it a second clause for putting on a garment. The Name’s own root does not occur in it — wa-lā quwwah is q-w-y, strength, not the q-w-t of qūt, and the two roots are next to each other in every lexicon and are not the same. The clause that matters is the last: the meal is credited entirely away from the one who obtained it.

اللَّهُمَّ ارْزُقْ آلَ مُحَمَّدٍ قُوتًا

O Allah, provide the family of Muḥammad with qūt — sufficiency.

al-Bukhārī 6460 · ṣaḥīḥ

From Abū Hurayrah. The one transmitted supplication that contains this Name’s own root. Al-Bukhārī and Muslim give it through the same chain — Muḥammad ibn Fuḍayl from his father from ʻUmārah ibn al-Qaʻqāʻ from Abū Zurʻah from Abū Hurayrah — and part only in the verb: al-Bukhārī has irzuq, provide, and Muslim 1055, on the Ḥadīth page, has ijʻal rizqa, make the provision, though Muslim records ʻAmr an-Nāqid’s telling with irzuq as well; every telling meets at ʻUmārah ibn al-Qaʻqāʻ. Ibn al-Athīr glosses qūt here as the measure that holds the last breath of life from food, and an-Nawawī records the reading sufficiency without extravagance.

Hadith

كَفَىٰ بِالْمَرْءِ إِثْمًا أَنْ يُضَيِّعَ مَنْ يَقُوتُ

It is sin enough for a man that he neglect those whose sustenance he provides.

Abū Dāwūd 1692 · ṣaḥīḥ (Shuʻayb al-Arnaʼūṭ; Darussalam); ḥasan (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd)

From ʻAbdullāh ibn ʻAmr. Man yaqūt, the verb of qūt. Muslim 996 is the same Companion and the same teaching in other words, an yaḥbisa ʻamman yamlika qūtahu, to withhold from one whose qūt he controls — the noun stands there twice, once in the report and once in the frame, where ʻAbdullāh’s steward is asked whether he has given the slaves their qūt. Only Abū Dāwūd’s wording carries the root in the verb. Among the Companions’ own words the verb stands too: Jābir’s dates portioned out on the coast expedition, and Ibn ʻAbbās on a man feeding his household. Aṭ-Ṭabarī cites the report in a further recension, man yuqīt, which is the Name’s own form, and glosses it that a man measures out the qūt of those under his hand.

اللَّهُمَّ اجْعَلْ رِزْقَ آلِ مُحَمَّدٍ قُوتًا

O Allah, make the provision of the family of Muḥammad qūt — sufficiency.

Muslim 1055 · ṣaḥīḥ

From Abū Hurayrah, and the Prophet ﷺ asks for this Name’s own root by name. Al-Bukhārī 6460 gives it through the same chain with irzuq for ijʻal rizqa, and the Duʻāʼ page prints that wording. Muslim’s own record joins Wakīʻ’s route from al-Aʻmash to Ibn Fuḍayl’s, both from ʻUmārah. The same supplication stands at at-Tirmidhī and at Ibn Mājah through Wakīʻ, at-Tirmidhī calling it ḥasan ṣaḥīḥ. Lisān al-ʻArab glosses qūt here as the measure that holds the last breath from food, and it is the same word the lexicons say has no surplus in it over the measure of the keeping.

لَوْ أَنَّكُمْ كُنْتُمْ تَوَكَّلُونَ عَلَى اللَّهِ حَقَّ تَوَكُّلِهِ لَرُزِقْتُمْ كَمَا تُرْزَقُ الطَّيْرُ تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا

Were you to rely upon Allah as He should be relied upon, He would provide for you as He provides for the birds — they go out hungry in the morning and return full in the evening.

at-Tirmidhī 2344 · ṣaḥīḥ (al-Albānī; Aḥmad Shākir); ḥasan ṣaḥīḥ (at-Tirmidhī; Bashshār ʻAwwād Maʻrūf); isnād ḥasan (Darussalam)

From ʻUmar ibn al-Khaṭṭāb. At-Tirmidhī adds that he knows the report only from this route. He names Abū Tamīm al-Jayshānī, its narrator from ʻUmar, as ʻAbdullāh ibn Mālik. Ibn Mājah 4164 transmits it through Ibn Lahīʻah, meeting this route at ʻAbdullāh ibn Hubayrah, in different words, and that wording is the one quoted at Ar-Razzāq. The bird owns no granary and keeps the appointment anyway — daily provision without a stored reserve, which is the shape of qūt against rizq at large. Name 52 carries the same report.

Study Notes

Verified — directly attested (sense debated)

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CARRIED ON THIS PAGE: FIVE ayat. Carried before: 4:85, the sole occurrence of the Name-form, its note now rewritten around named holders of named readings; and 11:6, SHARED WITH NAME 17.

ADDED: 41:10, THE ONLY OTHER PLACE THE ROOT OCCURS IN THE QURʼAN, which the entry had never named; 15:21, the known measure; and 20:132, the household told to pray and told it is not the one providing. All three are appended, the two existing sub-items keep their positions, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 398 to 401.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 42:27, carried at Name 20.

CORRECTED ON THE RECORD, THE COUNT, AND THE ENTRY HAD NONE: counted by hand from the Tanzil text with strip, Q-W-T OCCURS EXACTLY TWICE IN THE QURʼAN. The pattern is thick with look-alikes and every one had to be cleared by inspection — q-t-l in its dozens, ṣ-d-q, w-q-t which gives mīqāt and mawqūtan and uqqitat, l-q-y, dh-w-q, sh-q-q, ḍ-y-q, b-q-y, s-q-y, and q-w-y, which is the nearest of them and gives quwwatikum at 11:52. What is left is 4:85 and 41:10 and nothing else. The entry had carried 4:85 and had not mentioned 41:10 at any point, though it is the plural of the very noun the desc is built on and its verb is qaddara, He measured.

CORRECTED, THE ATTRIBUTIONS: the entry said Ibn ʻAbbās IS REPORTED to have glossed the word ḥafīẓ, with no reporter named, and that others take it as muqtadir, with no others named. Aṭ-Ṭabarī names all of them and the chains: ḥafīẓan from Ibn ʻAbbās through ʻAlī ibn Abī Ṭalḥah, shahīdan from Mujāhid and in a second route shahīdan ḥasīban ḥafīẓan, al-wāṣib from ʻAbdullāh ibn Kathīr, al-qadīr from as-Suddī and Ibn Zayd. SO THE HEARSAY IS TRUE AND IS NOW SOURCED.

AND MORE THAN THAT: AṬ-ṬABARĪ DOES NOT LEAVE THE DISAGREEMENT OPEN. He chooses al-qadīr, on the ground that this, as it is reported, is the usage of Quraysh, citing a line recited as az-Zubayr ibn ʻAbd al-Muṭṭalib’s (corrected in build 163). Az-Zajjāj chooses al-ḥafīẓ and gives his own reason, that the word is derived from qūt and so means the keeper who gives a thing the measure of its need. THE NOURISHER, WHICH IS WHAT THIS BOOK PRINTS, IS THE THIRD VIEW AND THE ONE AṬ-ṬABARĪ DOES NOT TAKE. The rendering is kept, because it is the conventional English of the enumeration and because al-Farrāʼ joins the senses — the One with power, like one who gives each man his qūt — but the page now says which reading it is printing and who did not take it.

CORRECTED, THE ORDER OF DERIVATION: the desc began from qūt, the portion of nourishment, as though the food sense were the root sense. IBN FĀRIS PUTS IT THE OTHER WAY. His root is holding and keeping and power over a thing; his first illustration is 4:85, glossed as keeper of it, witness over it, and able to what He wills; and the noun, he says, is called qūt BECAUSE IT IS THE HOLDING OF THE BODY AND ITS STRENGTH. So the breadth the entry heard in the word is not a later widening of a food word, it is the root, and the food is the narrow case.

FOUND, AND IT IS THE POEM’S OWN IMAGE: the idiom for feeding a fire uses this root. Iqtat li-nārika qītah, feed your fire a portion, in Ibn Fāris, al-Jawharī, ar-Rāghib and Lisān alike, with Dhū r-Rummah’s line telling a man reviving embers with his breath to make the portion measured, and Lisān adding that this commands gentleness and a little blowing. POEMS 39 IS BUILT ON A CANDLE FED WICK TO FLAME and was written without this; the lexicon had the image first. It is recorded here and the poem is left untouched.

CORRECTED, THE ROOT FIELDS: glossBasis was desc and senseNote was null; rootRelation was already own and stays. READ, in one fetch of the Hawramani aggregator, which surfaced for this root with sixteen dictionaries and with IBN FĀRIS ON THE PAGE: Ibn Fāris, ar-Rāghib’s Mufradāt, Lisān al-ʻArab, Lane, az-Zabīdī’s Tāj al-ʻArūs, Ibn Sīdah’s Muḥkam, al-Jawharī’s Ṣiḥāḥ, al-Fayyūmī’s Miṣbāḥ, al-Muṭarrizī’s Mughrib, az-Zamakhsharī’s Asās, ar-Rāzī’s Mukhtār, aṣ-Ṣāḥib ibn ʻAbbād, Abū Mūsā al-Madīnī, al-Fattinī, Abū Ḥayyān, Dozy and Salmone, with al-Farrāʼ, az-Zajjāj, Abū ʻUbaydah, as-Sīrāfī and Ibn Barrī quoted inside them. NOT READ in a printed edition.

REMOVED, AS UNVERIFIED: MEDS 39 attributed the three-stage reading of this Name to al-Ghazālī. AL-MAQṢAD AL-ASNĀ WAS NOT READ, in print or in a quotation with a page, so the name is struck rather than hedged, as it was at Name 38, and the sentence now says the Name has long been read across that span.

CORRECTED, THE REF: it carried two long citation forms the house forms forbid, Ṣaḥīḥ Muslim 996 and Sunan Abī Dāwūd 1692; it named no lexicon; it gave no count; and its attributions were unsourced. ONE duʻāʼ BECOMES TWO. THE FIRST HAD NO GRADE AT ALL, which the whole-book audit had been counting; eight verdicts across its two citations were given (corrected in build 163).

ADDED: al-Bukhārī 6460, THE ONE TRANSMITTED SUPPLICATION THAT CONTAINS THIS NAME’S OWN ROOT, on a page that had been carrying one whose own note admits the root is absent from it. It and Muslim 1055 on the Ḥadīth page run through the same chain and part only in the verb. THREE aḥādīth KEPT AND ALL THREE REPAIRED. Abū Dāwūd 1692 HAD A SENTENCE OF APPARATUS IN ITS SOURCE FIELD AND ONE VERDICT OF FOUR IN ITS GRADE FIELD; the source is now a citation, the grade a verdict, and the apparatus is in the note. At-Tirmidhī 2344 HAD THE LONG CITATION FORM IN ITS SOURCE FIELD AND A REMARK FOLDED INTO ITS GRADE; the same string stood at NAME 52 in a different wording, so the two did not match and the whole-book audit had been counting that as well. Both are now identical and clean. Muslim 1055 keeps its wording and gains the chain and the Bukhārī parallel stated properly. POEMS 39 and CH 39 read and left; the candle physics holds and the story’s ration arithmetic is not checkable and is not presented as fact.

OPEN: no lexicon was read in a printed edition.

OPEN: whether the book should keep the rendering the Nourisher for a word aṭ-Ṭabarī reads as the Able; the entry now states the position rather than leaving it implied, but the English on the cover of the Name is unchanged and that is the author’s call.

COHERENCE: Name 17 keeps its 11:6 link unchanged; NAME 52 gains the corrected source and grade at at-Tirmidhī 2344.

HYGIENE AFTER NAME 61: the Qurʼan note on 41:10 narrated the page’s own editing — The only other place the root occurs in the Qurʼan, and the entry had never named it — and the clause is removed with the fact it carried kept; the Duʻāʼ note on Abū Dāwūd 4023; at-Tirmidhī 3458 narrated the page’s own editing — The grade was missing and is now given from the dataset at both citations — and the clause is removed with the fact it carried kept.

AUDIT AFTER NAME 65: the Qurʼan link for 11:6 to Name 17 was of the kind the reader shows as Also at, which says the same text is printed there, and that page prints different Arabic; it is now shown as Another portion at. AFTER 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 163, FROM THE PHASE 2 READING: the 20:132 note gives aṭ-Ṭabarī’s reading of the verse and sets the qūt supplication beside it, no longer calling it the verse behind the supplication; the 4:85 note gives az-Zajjāj the first reading, ḥafīẓ, as the lexica quote him, gives aṭ-Ṭabarī’s choice as he gives it, as it is reported and with the line recited as az-Zubayr’s, no longer says he settles the question elsewhere, and names from Ibn Kathīr aḍ-Ḍaḥḥāk’s the Provider; the desc and the ref name al-Farrāʼ, az-Zajjāj and Abū ʻUbaydah as the lexica quote them. The first duʻāʼ is cited at-Tirmidhī 3458, the record carrying the printed wording, its grade his own ḥasan gharīb with the record’s four rows, and Abū Dāwūd 4023 stands in the note with its three; this record counts eight verdicts where it said nine; the ref cites the supplication by at-Tirmidhī 3458 and gives man yuqīt to the recension aṭ-Ṭabarī cites. Four notes no longer narrate the page’s editing; the al-Bukhārī 6460 note adds ʻAmr an-Nāqid’s irzuq in Muslim and the meeting of every telling at ʻUmārah; the ḥadīth notes add the verb in Jābir’s and Ibn ʻAbbās’s words, Muslim’s two routes, the supplication at at-Tirmidhī and Ibn Mājah, and at-Tirmidhī’s naming of Abū Tamīm.

READ ON THE WEB, NOT PINNED: al-Ghazālī’s al-Maqṣad al-Asnā on al-Muqīt, only as five sites quote it word for word; the creating of the qūts and their conveying to bodies and to hearts are his, and the reflection’s third stage is not in the passage quoted. Whether the reflection names him waits on the author (A51).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 39 quotes 4:85 in the book’s English, and POEMS 39’s line ends on the spark that came before; the title The Nourisher is kept (A51); at-Tirmidhī 2344 takes Name 52’s rendering of the reliance, that Name’s own word, and keeps this page’s English for the birds, which Name 52 takes (A23).

IN BUILD 205, BY THE AUTHOR’S DECISION: A51 is applied by its reading: al-Ghazālī’s al-Maqṣad al-Asnā at al-Muqīt (p. 113), read through Shamela’s page reader, not in print, gives the Name as the creating of the nourishments and their conveying, to bodies as food and to hearts as knowledge, and then a second reading, the One with power over a thing, with no third stage; MEDS 39 now names him for the first two and gives the third as the author’s own addition.

الحسيبNext · Name 40The Reckoner

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