Name 78 of 99

المتعالي

The Most Exalted

Al-Mutaʻālī

The window instead of the image — every likeness refused.

Meaning

From ʻ-l-w, to which Ibn Fāris gives one origin from which nothing departs, loftiness and elevation (as recorded at Name 36). Al-Mutaʻāl is form VI of the root; aṭ-Ṭabarī at 13:9: the One who rises over everything by His power, mutafāʻil from al-ʻuluww, as al-mutaqārib is from nearness. It stands once in the Qurʼan, at 13:9, after al-Kabīr, written without its final yāʼ. The verb of the form, taʻālā, is said of Allah fourteen times, eleven of them exalted above what they say, describe or associate. Name 36, Al-ʻAlī, is the same root.

Root ʻ-l-w — loftiness and elevation

Counted on the pointed Tanzil text for this Name’s form; the root’s ʻalī and its kin are counted at Name 36 and not recounted. Form VI, 23 words: al-mutaʻāl once, of Allah (13:9); taʻālā 14, all of Allah, eleven followed by above what they say, describe or associate (6:100, 7:190, 10:18, 16:1, 16:3, 17:43, 23:92, 27:63, 28:68, 30:40, 39:67), with 20:114, 23:116 and 72:3; the imperative taʻālaw and taʻālayna, come, 8, said to people (3:61, 3:64, 3:167, 4:61, 5:104, 6:151, 63:5, 33:28). Ibn Fāris, as recorded at Name 36: one origin from which nothing departs, loftiness and elevation. Aṭ-Ṭabarī: at 13:9, the One who rises over everything by His power, mutafāʻil from al-ʻuluww like al-mutaqārib from nearness; at 17:43, Allah declares Himself clear of what the idolaters describe Him with, and Qatādah: He glorifies Himself when a falsehood was said against Him; at 6:100, He is clear of and risen above what the ignorant of His creation ascribe to Him. The six ḥadīth editions: al-mutaʻāl of Allah in the two lists (at-Tirmidhī 3507, Ibn Mājah 3861) and in at-Tirmidhī 2448, graded ḍaʻīf. Named, carried elsewhere: 42:11 (Names 26, 27). Duʻāʼ: Muslim 772; Muslim 486. Report: Abū Dāwūd 4090. Carried too: 23:92, the nearest verse to 13:9 — the same ʻālim al-ghayb wa-sh-shahādah, then the root, the Name there and the verb here — with Ibn Kathīr; 72:3, taʻālā governing jaddu rabbinā, the only one of the fourteen reported as the speech of the jinn, with al-Qurṭubī on al-jadd as greatness; and 20:114, an exact share with Name 3: the three shapes the verb takes. Report: also at-Tirmidhī 2448, ḍaʻīf and gharīb by at-Tirmidhī’s own verdict, outside the enumerations the one place al-Mutaʻāl is said of Allah.

Story

The prince wanted an image of Allah for his new hall and had the money to insist.

He went to the best painter of the age, a woman named Tuhfa, and she refused. He offered more. She refused again. He demanded a reason better than piety, since he was paying.

“You will have it,” she said. “Anything I paint will be a shape. A shape has edges, and an edge is where a thing stops. Every color I could use is one color and not the others. Whatever I put on that wall, the moment you look at it you will have in your mind something with a boundary, sitting in a place, of a certain size — and you will have made Him smaller than this room, which is the exact opposite of what you asked me for. I cannot make you an image of Him. I can only make you an idol and let you call it by His name.”

He said he had commissioned twelve walls in his life and had never once been lectured from one. She said she had not begun the lecture, and asked what he actually wanted the wall to do. He said he wanted people to come into the hall and think of Allah. She said that could be arranged, and that it would cost him considerably less than a painting.

She cut a window in the western wall. High, plain, unornamented, no frame worth the name. It depicted nothing. The prince paid, and complained for a year that he had bought a hole.

The light comes in around four in the afternoon in winter and lies across the floor in a long bar with no edge you could put a finger on. It is brightest where there is nothing. It moves the whole time you are looking at it. By evening it is gone and the hall is a room with a good floor.

It is still there. Visitors ask what the artist meant, and the custodian has the answer ready, having been asked for thirty-nine years. She did not put Allah on the wall, he tells them. She took a piece of the wall away, and left the prince standing in a room he could finally see the size of.

Poem

For well over a century the maps of Europe
drew California as an island —
confidently, repeatedly, each new chart
lending the error more authority
by the simple act of matching the last one.

Sailors planned real voyages around that imaginary strait.
Expeditions were funded, provisioned, sent,
to find a passage the coastline never had.

None of it moved the shoreline an inch.
California was never, for one day of that century and more,
actually an island — not partly, not almost,
not according to the version believed
the loudest, the longest, by the most people.
The true shape of that coast sat exactly where it had always sat,
entirely unbothered by a century and more
of confident cartography insisting otherwise.

And there the likeness ends, because the coast was drawn right eventually.
Someone rowed the gulf to its closed end.
The charts were corrected. The error became an anecdote
mapmakers now tell on themselves.
No such afternoon is coming for Him.

He is not a coast we have not yet reached.
He is exalted above what they describe,
above what they say, above
the praise we were proudest of —
and no expedition is being outfitted,
and no correction is on its way,
because the wrongness was never in Him.
It was only ever in the map,
and we are the ones who drew it.

Reflection

The Height

The Name enters the Qurʼan once, and it enters as the last word of a verse about knowing: Knower of the unseen and the witnessed, the Great, the Most Exalted. But the verb behind it runs through the whole Book, and it is worth noticing what He is repeatedly said to be exalted above. Not mountains. Not the heavens. Not the reach of any climb. Exalted above what they describe. Exalted above what they say, by great loftiness. Exalted above what they associate with Him. Again and again, the height is measured against speech. This is the Name that stands over the mouth.

Look at how it is built. Al-Mutaʻāl is form VI of the root of height, the form of taʻālā, exalted is He, and aṭ-Ṭabarī reads it the way one reads al-mutaqārib from nearness: the One who rises over everything by His power. The same form, spoken as a command, is the Qurʼan’s word for come — taʻālaw, said to people, calling them up to a word. Said of Him, it is never a summons. It is a report.

Which means this Name has something to say about praise, including good praise. Every description is a comparison in disguise; to describe is to set a thing beside other things and say this much, and like this. So consider the Prophet ﷺ — the man who spoke of Allah better than anyone has ever spoken of Him — and what he said with his forehead on the floor: I cannot reckon praise of You. You are as You have praised Yourself. He did not complete the sentence. He handed it back. The most eloquent tongue ever given to a servant reached the edge of its own vocabulary and stopped there deliberately — which is not a failure of the praise but its highest moment.

Do not turn this into a locked door. This is not a Name that says He cannot be known; it is a Name that says He cannot be summarized. The verse that denies every likeness — there is nothing like unto Him — does not end there. It finishes: and He is the All-Hearing, the All-Seeing. Resemblance refused, attributes affirmed, in a single breath. They do not encompass Him in knowledge — encompass, not know. He has given a great deal of Himself away on purpose, and ninety-nine of those givings are in your hands right now. What is withheld is the frame, not the light. And notice that you already live inside this Name’s discipline: you do not say His name and move on. You say it and then correct yourself mid-sentence — subḥānahu wa taʻālā — every time.

So bring your picture of Him out and hold it up honestly. Most of us are carrying one from a bad season: the Lord who has finally run out of patience, the Lord who is disappointed, the Lord who has already decided about you. That is a description. He is not inside it. And the fond, comfortable picture — the one shaped agreeably to what you already wanted — is also a description, composed in a better mood by the same hand. Both were made by a creature working from the inside of a room. He is above the frightening description and above the flattering one, and the way out is not a better description. It is His own words, said back to Him, without adding to them.

Whatever picture of Him you are carrying tonight — the harsh one or the fond one — He is higher than it. Speak of Him in His own words, and let the picture go unfinished.

Qurʼan

عَالِمُ الْغَيْبِ وَالشَّهَادَةِ الْكَبِيرُ الْمُتَعَالِ

Knower of the unseen and the witnessed, the Great, the Most Exalted.

13:9 (Qurʼan, opens quran.com)

Shared with Name 37. Al-mutaʻāl, the one place the Name stands in the Qurʼan, written without its final yāʼ at the āyah’s end. Aṭ-Ṭabarī: al-mutaʻāl, the One who rises over everything by His power; it is mutafāʻil from al-ʻuluww, like al-mutaqārib from nearness and al-mutadānī from closeness.

سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا

Exalted is He, and high above what they say, by great loftiness.

17:43 (Qurʼan, opens quran.com)

Taʻālā followed by above what they say, one of eleven such. Aṭ-Ṭabarī: Allah declares Himself clear of what the idolaters describe Him with, who set other gods beside Him and ascribe daughters to Him; and after Qatādah’s report, He said ʻuluwwan, not taʻāliyan, as He said wa-tabattal ilayhi tabtīlan. Qatādah, in aṭ-Ṭabarī: He glorifies Himself when a falsehood was said against Him.

وَجَعَلُوا لِلَّهِ شُرَكَاءَ الْجِنَّ وَخَلَقَهُمْ ۖ وَخَرَقُوا لَهُ بَنِينَ وَبَنَاتٍ بِغَيْرِ عِلْمٍ ۚ سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَصِفُونَ

Yet they make the jinn partners with Allah, though He created them, and they falsely ascribe to Him sons and daughters without knowledge. Glory be to Him, and exalted is He above what they describe.

6:100 (Qurʼan, opens quran.com)

Taʻālā ʻammā yaṣifūn, the first in the Qurʼan’s order of the eleven. Aṭ-Ṭabarī: Allah is clear of, and has risen high above, what these ignorant ones of His creation ascribe to Him in claiming partners for Him from the jinn and inventing sons and daughters for Him, for that is the description of His creation.

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَقُولُوا اشْهَدُوا بِأَنَّا مُسْلِمُونَ

Say: O People of the Book, come to a word equal between us and you: that we worship none but Allah, associate nothing with Him, and that none of us take others as lords besides Allah. And if they turn away, say: Bear witness that we are Muslims.

3:64 (Qurʼan, opens quran.com)

Taʻālaw, come, the imperative of the same form, said to people. Aṭ-Ṭabarī records, among other views, that it came down about the delegation of the Christians of Najrān, whom, Muḥammad ibn Jaʻfar ibn az-Zubayr says, he called to what is fair, cutting off their argument.

عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَىٰ عَمَّا يُشْرِكُونَ

Knower of the unseen and the witnessed; so exalted is He above what they associate.

23:92 (Qurʼan, opens quran.com)

The same ʻālim al-ghayb wa-sh-shahādah as 13:9, and then the root: at 13:9 the Name al-Mutaʻāl follows it, here the verb of the same form, taʻālā, with what it is exalted above named; of the ten āyāt that carry the phrase, these two alone go on to this root. Ibn Kathīr: He knows what is hidden from created things and what they witness, and He is holy, clear, exalted, mighty and majestic above it; in the āyah before it he reads Allah declaring Himself clear of a child or a partner in dominion, for had there been many gods, each would have kept to what he created, and existence would not hold in its order.

وَأَنَّهُ تَعَالَىٰ جَدُّ رَبِّنَا مَا اتَّخَذَ صَاحِبَةً وَلَا وَلَدًا

And that exalted is the majesty of our Lord: He has taken neither consort nor child.

72:3 (Qurʼan, opens quran.com)

Taʻālā here governs jaddu rabbinā rather than a clause of what is said against Him, and it is the one of the fourteen reported as the speech of the jinn. Al-Qurṭubī: al-jadd in the language is greatness and majesty, so jaddu rabbinā is His greatness and majesty, from ʻIkrimah, Mujāhid and Qatādah; and from Anas, al-Ḥasan and ʻIkrimah, His wealth, as in the word of the prayer, lā yanfaʻu dhā l-jaddi minka l-jadd, which Abū ʻUbaydah and al-Khalīl read as wealth.

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ

Exalted is Allah, the Sovereign, the Truth.

20:114 (Qurʼan, opens quran.com)

Shared with Name 3, where it is carried for al-Malik. Taʻālā here stands before the Names with no above what they say after it, one of the three of the fourteen not followed by ʻammā; the same words return at 23:116, carried at Name 42.

Dua

سُبْحَانَ رَبِّيَ الْأَعْلَىٰ

Glory be to my Lord, the Most High.

Muslim 772 · ṣaḥīḥ

From Ḥudhayfah, who prayed with the Prophet ﷺ at night: he prostrated and said it. Al-aʻlā is of this root, counted at Name 36; no supplication in the six ḥadīth editions addresses Allah as al-Mutaʻāl.

لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَىٰ نَفْسِكَ

I cannot reckon praise of You; You are as You have praised Yourself.

Muslim 486 · ṣaḥīḥ

From ʻĀʼishah, who missed him in the night and found him in prostration saying it; the closing clause of a longer supplication that seeks refuge in His pleasure from His anger. It has no word of this root.

Hadith

الْكِبْرِيَاءُ رِدَائِي وَالْعَظَمَةُ إِزَارِي فَمَنْ نَازَعَنِي وَاحِدًا مِّنْهُمَا قَذَفْتُهُ فِي النَّارِ

Grandeur is My cloak and magnificence My lower garment; whoever contends with Me over either of them, I will cast him into the Fire.

Abū Dāwūd 4090 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd; Darussalam); ḥadīth qudsī

From Abū Hurayrah, a ḥadīth qudsī. It has no word of this root; Name 10 prints it for k-b-r. Muslim 2620, from Abū Saʻīd al-Khudrī and Abū Hurayrah, has al-ʻizz as the lower garment in place of al-ʻaẓamah.

بِئْسَ الْعَبْدُ عَبْدٌ تَخَيَّلَ وَاخْتَالَ وَنَسِيَ الْكَبِيرَ الْمُتَعَالِ

What an evil servant is a servant who preens and struts and forgets the Great, the Most Exalted.

at-Tirmidhī 2448 · ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam); at-Tirmidhī himself: gharīb, known only by this route, and its isnād is not strong

From Asmāʼ bint ʻUmays al-Khathʻamiyyah; the opening clause only, of nine that follow the same pattern, the next pairing al-Jabbār with al-Aʻlā. Outside the two lists of the Names at at-Tirmidhī 3507 and Ibn Mājah 3861, it is the only place in the six ḥadīth editions where al-Mutaʻāl is said of Allah, in the pairing of 13:9, al-Kabīr al-Mutaʻāl.

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,543 words)

113 OK, SECOND PASS.

CARRIED ON THIS PAGE: SEVEN āyāt, four before and three appended; TWO duʻāʼ, unchanged; TWO reports, one appended.

APPENDED THIS PASS: 23:92, the nearest thing in the Book to 13:9 — the same ʻālim al-ghayb wa-sh-shahādah, then the root, the NAME at 13:9 and the VERB here — with Ibn Kathīr; 72:3, taʻālā governing jaddu rabbinā, the only one of the fourteen reported as the SPEECH OF THE JINN, with al-Qurṭubī cited in al-Wāsiṭ on al-jadd as greatness and on lā yanfaʻu dhā l-jaddi minka l-jadd; and 20:114, AN EXACT SHARE WITH NAME 3, which carries it for al-Malik and now links back here — the shared-text map was rebuilt for it and both sides are reciprocal. With these the page now shows ALL THREE SHAPES the verb takes in the Qurʼan: followed by above what they say or describe (17:43, 6:100, 23:92); governing a noun (72:3); standing alone before Names (20:114).

REPORT APPENDED, AND MARKED WEAK: at-Tirmidhī 2448, from Asmāʼ bint ʻUmays al-Khathʻamiyyah, opening clause only. Ḍaʻīf (Darussalam), and at-Tirmidhī’s own verdict — gharīb, known only by this route, isnād not strong — is printed in the grade line rather than summarized. It is carried for one reason: outside the two enumerations at at-Tirmidhī 3507 and Ibn Mājah 3861 it is the ONLY place in the six editions where al-Mutaʻāl is said of Allah, and it says it in the pairing of 13:9, al-Kabīr al-Mutaʻāl. NOTHING IS BUILT ON IT, and the page’s other report is ṣaḥīḥ. DUʻĀʼ UNCHANGED at two: the entry’s own note that no supplication in the six editions addresses Allah as al-Mutaʻāl still stands, and was not worked around. Checked on Sunnah.com and Quran.com, 18 September 2026; every addition is an append, so no existing sub-item index moved. THE FIRST PASS RECORD FOLLOWS.

CARRIED ON THIS PAGE: four āyāt, two before and two appended. 13:9 is shared exactly with Name 37 and 17:43 is carried here only, both unchanged in text. Appended and new to the book: 6:100 and 3:64. With them the page carries the one place the Name stands (13:9), two of the eleven places taʻālā is followed by above what they say or describe (17:43, 6:100), and the imperative of the same form said to people (3:64). The distinct verse count moves from 615 to 617.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 39:67, carried at Name 20; 42:11, carried at Name 26 and Name 27; 23:116, carried at Name 42; 7:190, 10:18, 16:1, 16:3, 27:63, 28:68, 30:40, 3:61, 3:167, 4:61, 5:104, 6:151, 63:5 and 33:28, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: the root ʻ-l-w is counted at Name 36 (ʻalī and its kin) and not recounted here. THIS PASS COUNTS THIS NAME’S FORM, form VI, on the pointed Tanzil text (build_N78.py): 23 WORDS. AL-MUTAʻĀL ONCE, 13:9, of Allah. TAʻĀLĀ 14, ALL OF ALLAH (in 72:3 of the majesty of our Lord): ELEVEN FOLLOWED BY ʻAMMĀ, above what they say, describe or associate (6:100, 7:190, 10:18, 16:1, 16:3, 17:43, 23:92, 27:63, 28:68, 30:40, 39:67), two fa-taʻālā llāhu l-maliku l-ḥaqq (20:114, 23:116), and 72:3. THE IMPERATIVE TAʻĀLAW AND TAʻĀLAYNA, COME, 8, said to people (3:61, 3:64, 3:167, 4:61, 5:104, 6:151, 63:5, 33:28). THE SIX ḤADĪTH EDITIONS, SWEPT FOR AL-MUTAʻĀL: of Allah in the two lists (at-Tirmidhī 3507, Ibn Mājah 3861) and in at-Tirmidhī 2448, wretched is the servant who struts and forgets al-Kabīr al-Mutaʻāl, graded ḍaʻīf by Aḥmad Shākir, al-Albānī and Darussalam; otherwise only in a narrator’s name, ʻAbd al-Mutaʻāl ibn Ṭālib (al-Bukhārī 1764). FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE DESC AND MEDS 78 SAID that in a human being the pattern of Al-Mutaʻālī is an accusation, a word for pretension, a sister shape to the one that makes al-mutakabbir a charge against a man, and that the grammar itself sorts the Creator from every creature; no source read says so, and aṭ-Ṭabarī at 13:9 reads the form as al-mutaqārib from nearness and al-mutadānī from closeness, and the Qurʼan’s other words of the form are taʻālā of Allah and taʻālaw, come; struck at both, and MEDS 78’s paragraph rewritten on aṭ-Ṭabarī and the count. THE DESC also said the Name stands over the mouth and above every account including the reverent ones; the count bears out that taʻālā is most often exalted above what they say, and that is what the desc now says. THE ROOT FIELD rested on the desc; now Ibn Fāris as recorded at Name 36 and aṭ-Ṭabarī at 13:9. THE REF said the verb almost always rises against speech (eleven of fourteen, now given exactly), called the form VI participle the doctrine, and named no count; rebuilt. THE 13:9 AND 17:43 NOTES carried a process remark and reasons of their own (not an honorific but the refutation; a cognate accusative that measures the distance); rewritten from aṭ-Ṭabarī. THE DUʻĀʼ NOTES carried capitals, a process remark about this entry’s root block, and a reflection on the most eloquent tongue handing the sentence back; rewritten. THE ḤADĪTH GRADE gave al-Albānī only; Abū Dāwūd 4090 carries three verdicts, all ṣaḥīḥ, now given here and at Name 10, whose Study Note records it.

POEMS 78 CORRECTED: it said the maps drew California as an island for nearly two hundred years; the island appears from 1622, was copied for about a century and a quarter, was denied by Ferdinand VI’s decree of 1747, and lingered on some maps into the 1770s (read through the Public Domain Review, Rare Maps and Geography Realm pages); the three mentions of two hundred years and two centuries now read a century and more. Its line someone rowed the gulf to its closed end stands: Fernando Consag went up to the head of the Gulf of California by canoe in 1746 (read through a Neatline Maps catalogue page). CH 78 read and not changed.

READ: the Tanzil text, every word of form VI in its verse. Ibn Fāris for ʻ-l-w as recorded at Name 36, which read him in three transcriptions and not in a printed edition: one origin from which nothing departs, loftiness and elevation. Aṭ-Ṭabarī at 13:9, 17:43, 6:100 and 3:64; Ibn Kathīr at 23:92; al-Qurṭubī at 72:3; through the tafsir dataset. Letter by letter with their grade rows: Muslim 486 and 772; Abū Dāwūd 4090; Muslim 2620; at-Tirmidhī 2448, 3507; Ibn Mājah 3861; al-Bukhārī 1764; the six editions swept for al-mutaʻāl.

NOT READ: Ibn Fāris for ʻ-l-w in a printed edition (the Shamela route: kitāb al-ʻayn at page 1544, then the bāb of ʻayn and lām); al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: MEDS 78’s account of praise as comparison in disguise and POEMS 78’s closing (the wrongness was only ever in the map) are the author’s reflections and are left. Ibn Fāris for ʻ-l-w in a printed edition is owed, for this Name and Name 36.

COHERENCE: 13:9 shared exactly with Name 37; Muslim 772 linked exactly with Name 36; Abū Dāwūd 4090 keeps its link to Name 10, whose grade now matches. AFTER THE READING OF IBN FĀRIS AT ʻ-L-W: the Maqāyīs entry for this root is now read in Ibn Fāris’s own text, Hārūn edition, vol. 4, pp. 112, 113 and 117 (Shamela 21710, pages 1653, 1654 and 1658). His own words at p. 112: the ʻayn, the lām and the weak letter, be it yāʼ or wāw or alif, are one root indicating loftiness and elevation, and nothing departs from it. The gloss this page carries is his, word for word, and stands unchanged; he states the root for all three weak letters, which is why the alif-final forms are counted with the rest.

NOT READ: pp. 114 to 116 of the same entry, and ar-Rāghib, Lisān al-ʻArab and al-Khalīl’s own Kitāb al-ʻAyn at this root. The gloss here, loftiness and elevation, is confirmed in his own text and no field on this page changes. The item asking for Ibn Fāris at ʻ-l-w in a printed edition, for this Name and Name 36, is closed. At Name 36 the reading also corrected the owner of the Pharaoh illustration, which is al-Khalīl’s as Ibn Fāris quotes him.

IN BUILD 179, FROM THE PHASE 2 READING OF NAME 57: Muslim 486’s closing clause, lā uḥṣī thanāʼan ʻalayka, is printed at Name 57 as well, for that Name’s own verb, with the same Arabic, English, source and grade, and SHARED_LOCI links the two both ways.

IN BUILD 190, FROM THE PHASE 2 READING: aṭ-Ṭabarī’s own gloss at 17:43 is that Allah declares Himself clear of what the idolaters describe Him with; He glorifies Himself when a falsehood was said against Him is Qatādah’s, in his entry, and the 17:43 note and the ref now say so; Ibn Kathīr at 23:92 names no partner in control or worship, and the 23:92 note gives his words; al-Qurṭubī is read in his own entry at 72:3, and the second pass record’s al-Wāsiṭ, which is at-Tafsīr al-Wasīṭ citing him, stands corrected; at-Tirmidhī 2448 is graded by Aḥmad Shākir, al-Albānī and Darussalam, the dataset’s three; the 20:114 note, the note on at-Tirmidhī 2448 and the ref say what the texts are, not why the page carries them; MEDS 78 takes the book’s English of Muslim 486 and of 17:43, by the author’s default (A75).

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