Name 69 of 99

القادر

The Able

Al-Qādir

The surgeon’s hands — capability, held in reserve.

Meaning

From q-d-r, which Ibn Fāris gives one origin: the extent of a thing, its full measure and its end. Qadr is the measure of anything, qadar is Allah’s decree of things to the extents He willed, and His power over His creation, he says, is His giving them in the measure He wills. The singular al-Qādir stands definite once, at 6:65, in a command to say it. With qadīr and muqtadir the root’s words of power stand 63 times; qādir and its plurals are said of Allah twelve times, and six of those, as aṭ-Ṭabarī reads them, tie the power to raising the dead (17:99, 36:81, 46:33, 75:4, 75:40, 86:8). Twice the Qurʼan gives the word to people, and both times as what they supposed (10:24, 68:25).

Root q-d-r — the extent and measure of a thing; qudrah, power, as His giving each thing its measure

Counted from the Tanzil text: q-d-r stands 132 times, with no look-alike. Power, 63: qadīr 45, all of Allah; qādir and its forms 14, of Allah 12 (6:37, 6:65, 17:99, 23:18, 23:95, 36:81, 46:33, 70:40, 75:4, 75:40, 77:23, 86:8) and of people 2 (10:24, 68:25); muqtadir 4, at Name 70. The verb of ability 9, of people or denied them in all but 21:87, which aṭ-Ṭabarī reads as constricting Yūnus. Restricting provision 11: wa-yaqdiru after yabsuṭu nine times, 65:7 and 89:16. Laylat al-Qadr 3. Qudūr, cauldrons, once (34:13). Measure, decree and esteem 45, among them 25:2, 54:49 and 65:3. Ibn Fāris, in his own text: one origin, the extent, full measure and end of a thing; the power of Allah over His creation His giving them in the measure He wills. Aṭ-Ṭabarī at 6:65, 17:99, 46:33, 75:40 and 86:8 on the power to raise; at 77:23 two known readings, fa-qaddarnā and fa-qadarnā; at 10:24 and 68:25, able in their own estimation. The six editions swept for qādir and its forms: 19 words; of Allah in 14 records (on 6:65, al-Bukhārī 4628, 7313 and 7406 and at-Tirmidhī 3065 and 3066; the disbeliever walked on his face, al-Bukhārī 4760 and 6523, Muslim 2806, at-Tirmidhī 3142; Muslim 187; Abū Dāwūd 884 and 887; the lists at at-Tirmidhī 3507 and Ibn Mājah 3861); of people in 5. Compare 36:82, Be, and it is. Duʻāʼ: Qurʼan 43:13; al-Bukhārī 1166. Reports: Muslim 2655; al-Bukhārī 4628; Muslim 187; al-Bukhārī 4760.

Story

In the years Layth was chief surgeon, the thing his students never understood was how much he did not do. He operated less than anyone expected of a man of his reputation. He sent patients home. He waited.

It was not caution and it was not laziness. It was that he could do the difficult things — the ones nobody else in the province could attempt — and precisely because he could, he did not need to prove it. A man who is unsure of his ability operates to find out. Layth already knew, and so he was free to choose.

A wealthy family once brought him their father with a growth in the gut, and Layth examined the old man twice and said no — that he would die on the table, and that at home he would die more slowly and in better company. The sons took this badly. They found a surgeon in the capital who agreed to operate, and who was, by every account, skilled. Layth heard four months later that the old man had not survived the week. He did not feel vindicated. He had only been reading what was in front of him, which was the whole of his art.

The night they brought in a boy with a torn vessel behind the sternum — the kind of injury where three physicians had already stepped back and said so — the room emptied of argument the moment Layth said, quietly, “I can do this.” Not I will try. Nobody asked him to justify it. There is a particular relief that runs through a room when the person who is capable finally speaks, and it has nothing to do with hope: hope is what you have when you do not know. This was different, and steadier.

He was at the table for five hours. The boy’s family waited in a room down the corridor, and Layth’s second assistant went to them twice in that time with nothing to say except that it was continuing, which was the only true thing there was to report. Once in the third hour something went wrong with the access and Layth had to stop and think for a moment and then do something he had never done before in quite that combination, and the moment of thinking was the longest twenty seconds anyone in that room would be able to recall. Then his hands moved and it was done, and they went on.

The boy lived. Layth went home and slept, and was not proud, because capability had never felt to him like an achievement — only like a tool he had been handed and had better not misplace.

Poem

Under ordinary circumstances, a person’s own body
holds back a portion of what their muscles could do,
a built-in limiter, keeping full effort in reserve,
so tendons don’t tear themselves loose from bone
on an ordinary Tuesday, lifting an ordinary box.

Then, in the rarest circumstances — a car pinning a child,
seconds mattering more than caution ever has before —
that limiter, by the accounts people give, lets go all at once,
and strength that was never built, never trained for,
never once tested or proven capable of this,
turns out to have been there the entire time,
simply waiting to be called on.

No one earns this ability in advance.
The capability wasn’t added in the moment it was needed.
It was already there, the whole ordinary while — placed, not earned —
held in reserve for exactly the moment
that would finally ask for all of it at once.

That is Al-Qādir: not the hidden surge — the One who hid it there.
Nothing in Him sleeps, waiting to be called on;
His is power complete before any task arrives,
already sufficient for whatever comes,
however far outside the ordinary pattern it falls.
The strength that astonishes you on the worst day
was set aside for you long before —
by the One whom nothing has ever astonished.

Reflection

The Ability

The last Name left you at a door with your need in your hands, and one question standing: can the One behind it do what the need requires? The Qurʼan answers with this Name, and aims it at the hardest case first: “Is not That One able to give life to the dead?” (75:40). Al-Qādir — Allah, the Able — is that answer. Not able the way creatures are able: His power waits on no conditions, gathers no strength, and is complete before anything is asked of it.

The root q-d-r holds both power and measure, and Ibn Fāris makes them one origin, His power being His giving each thing its measure: He is Able over all things, and He has measured all things. When Allah intends a thing, His command is only that He says to it: Be — and it is (36:82). There is no gap in Him between deciding and doing — no effort, because effort is the distance between a creature’s will and its ability, and in Al-Qādir that distance does not exist.

The surgeon in the story could say “I can do this” and empty a room of argument — but look at what his ability was made of. It had edges: a man he examined twice and could not save. It had crises: twenty seconds where it nearly was not enough. And it had a source he never mistook: a tool he had been handed. Human capability at its very height is exactly this — real, bounded, and given by Allah, hour by hour, to a hand that could not hold itself steady alone.

Even the strength your body hides from you — the reserve the poem describes, which people have told of finding when a car had to be lifted — is not evidence of what you are. It is evidence of what Allah set aside in you before you needed it, measured to the day He knew would come. You did not put it there. You cannot summon it. The most astonishing thing your body will ever do was decreed for it by the One nothing astonishes.

This is why the believer’s word for capability is not “I can.” It is the phrase the Prophet ﷺ called a treasure from the treasures of Paradise: lā ḥawla wa-lā quwwata illā bi-Llāh — there is no might and no power except with Allah. Say it before the task that frightens you, and you have not talked yourself into confidence; you have told the truth about where ability lives. Every “I can” that ever came true was His “Be,” arriving on schedule.

So bring Al-Qādir the things you have filed under impossible — the illness that does not reverse, the heart that will not soften, the dead, whom He has promised to raise. And when what stands against you is not weakness but power — when the obstacle fights back — the Name intensifies to meet it. That is the Name that follows: Al-Muqtadir, whose ability prevails.

The impossible is a word creatures use about creatures.

Qurʼan

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ وَلَمْ يَعْيَ بِخَلْقِهِنَّ بِقَادِرٍ عَلَىٰ أَن يُحْيِيَ الْمَوْتَىٰ ۚ بَلَىٰ إِنَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

Have they not considered that Allah, who created the heavens and the earth and did not tire in their creation, is able to give life to the dead? Yes — truly He has power over all things.

46:33 (Qurʼan, opens quran.com)

Bi-qādirin, with the bāʼ whose reason aṭ-Ṭabarī records the grammarians disputing. Aṭ-Ṭabarī: did those who deny the raising not see that Allah, who originated the seven heavens and the earth from nothing and did not tire in bringing them into being, is able to give life to the dead and bring them out of their graves alive as they were before?

قُلْ هُوَ الْقَادِرُ عَلَىٰ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ

Say: He is the One Able to send upon you a punishment from above you.

6:65 (Qurʼan, opens quran.com)

The one place the singular stands definite, al-Qādir, in a command to say it. Aṭ-Ṭabarī: the One who saves you from the darknesses of land and sea and from every distress, and to whom you then return with partners, is able to send punishment on you from above you or from beneath your feet. As-Suddī, in aṭ-Ṭabarī: from above is punishment from the sky, and beneath, the earth made to swallow you. The portion printed is the first part of the āyah; al-Bukhārī 4628, on the Ḥadīth page, gives the Prophet’s ﷺ answer to each clause.

أَوَلَمْ يَرَوْا أَنَّ اللَّهَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ قَادِرٌ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم

Have they not seen that Allah, who created the heavens and the earth, is able to create the likes of them?

17:99 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī: Allah, who originated the heavens and the earth from nothing and upholds them by His power, is able by that power to create their like after they have perished; and whoever is able to do that is not prevented from bringing them back as a new creation. The portion printed is the first part of the āyah.

وَقَالُوا لَوْلَا نُزِّلَ عَلَيْهِ آيَةٌ مِنْ رَبِّهِ ۚ قُلْ إِنَّ اللَّهَ قَادِرٌ عَلَىٰ أَنْ يُنَزِّلَ آيَةً وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ

And they say: Why has no sign been sent down to him from his Lord? Say: Allah is able to send down a sign, but most of them do not know.

6:37 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī: say to those who say this to you, Allah is able to send down a sign, a proof of what they want and ask for; but most of them do not know what trial the sign would bring on them if He sent it down.

أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ

Is not the One who created the heavens and the earth able to create the like of them? Yes indeed — and He is the Supreme Creator, the All-Knowing.

36:81 (Qurʼan, opens quran.com)

Shared with Name 11. As-Saʻdī: able to bring them back as they were, for the creation of the heavens and the earth is greater than the creation of people.

أَلَيْسَ ذَٰلِكَ بِقَادِرٍ عَلَىٰ أَنْ يُحْيِيَ الْمَوْتَىٰ

Is not That One able to give life to the dead?

75:40 (Qurʼan, opens quran.com)

The last āyah of Sūrat al-Qiyāmah. Aṭ-Ṭabarī: the One who created man from a drop of fluid until He made him a proportioned human is not unable to give life to the dead; and the Messenger of Allah ﷺ, when he recited it, said balā, yes. Abū Dāwūd 884 has a man who said subḥānaka fa-balā at it and said he had heard it from the Messenger of Allah ﷺ; graded ṣaḥīḥ by al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd, and ḍaʻīf by Shuʻayb al-Arnaʼūṭ and Darussalam.

أَيَحْسَبُ الْإِنسَانُ أَلَّن نَّجْمَعَ عِظَامَهُ ۝ بَلَىٰ قَادِرِينَ عَلَىٰ أَن نُّسَوِّيَ بَنَانَهُ

Does man think We shall not assemble his bones? Yes — able to proportion his very fingertips.

75:3–4 (Qurʼan, opens quran.com)

Shared with Name 87. Qādirīna, of Allah, early in the sūrah that ends on bi-qādirin. Aṭ-Ṭabarī: does the son of Ādam think We will not be able to gather his bones after they are scattered? Yes, able to do more than that: to make his fingers and toes one piece, like a camel’s foot or a donkey’s hoof.

إِنَّهُ عَلَىٰ رَجْعِهِ لَقَادِرٌ

Truly He is able to bring him back.

86:8 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī records it read of returning the fluid to the loins (ʻIkrimah), of returning it into its passage (Mujāhid), of withholding it (Ibn Zayd), and of returning man from old age to youth; and he holds soundest that Allah is able to bring the man created from gushing fluid back to life after his death, because the āyah after it speaks of the Day secrets are laid bare.

وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ ۖ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ

And We sent down water from the sky in measure and lodged it in the earth; and We are able to take it away.

23:18 (Qurʼan, opens quran.com)

Qadar and qādirūn in one āyah: in measure, and able. Aṭ-Ṭabarī: We are able to take away the water We lodged in the earth, so that you would perish of thirst; and leaving it flowing for you in the earth is a favour from Me.

وَإِنَّا عَلَىٰ أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ

And We are able to show you what We promise them.

23:95 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī: We are able to show you, Muḥammad, the hastened punishment We promise these idolaters, so do not grieve at their denying you; We defer it only until the decree reaches its term.

فَلَا أُقْسِمُ بِرَبِّ الْمَشَارِقِ وَالْمَغَارِبِ إِنَّا لَقَادِرُونَ ۝ عَلَىٰ أَنْ نُبَدِّلَ خَيْرًا مِنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ

So I swear by the Lord of the easts and the wests that We are able to replace them with others better than them, and We are not to be outrun.

70:40–41 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī: We are able to destroy them and bring others of creation better than them, who obey Me and do not disobey; and not one of them escapes Us.

أَلَمْ نَخْلُقْكُمْ مِنْ مَاءٍ مَهِينٍ ۝ فَجَعَلْنَاهُ فِي قَرَارٍ مَكِينٍ ۝ إِلَىٰ قَدَرٍ مَعْلُومٍ ۝ فَقَدَرْنَا فَنِعْمَ الْقَادِرُونَ

Did We not create you from a water held in low esteem, and place it in a firm lodging, for a known term? So We determined; and how excellent are We who determine.

77:20–23 (Qurʼan, opens quran.com)

Qadar and al-qādirūn in two āyāt, the one other place the word stands definite. Aṭ-Ṭabarī: to a known time for his leaving the womb. He records the readers of Madīnah reading fa-qaddarnā and those of Kūfah and Baṣrah fa-qadarnā, holds both known readings correct, and prefers fa-qadarnā for its match with al-qādirūn.

إِنَّمَا مَثَلُ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنْزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ مِمَّا يَأْكُلُ النَّاسُ وَالْأَنْعَامُ حَتَّىٰ إِذَا أَخَذَتِ الْأَرْضُ زُخْرُفَهَا وَازَّيَّنَتْ وَظَنَّ أَهْلُهَا أَنَّهُمْ قَادِرُونَ عَلَيْهَا أَتَاهَا أَمْرُنَا لَيْلًا أَوْ نَهَارًا فَجَعَلْنَاهَا حَصِيدًا كَأَنْ لَمْ تَغْنَ بِالْأَمْسِ ۚ كَذَٰلِكَ نُفَصِّلُ الْآيَاتِ لِقَوْمٍ يَتَفَكَّرُونَ

The likeness of the life of this world is only as water which We send down from the sky, and the plants of the earth mingle with it, of what people and cattle eat, until, when the earth has taken its adornment and is embellished and its people suppose that they are able over it, Our command comes to it by night or by day, and We make it a harvested field, as if it had not flourished the day before. Thus do We detail the signs for a people who reflect.

10:24 (Qurʼan, opens quran.com)

Qādirūn said of people, and as what they supposed. Aṭ-Ṭabarī: its people, the people of the earth, supposed they had power over it, over what it had grown; and Our command, Our decree of destruction for what was on it, came to it.

وَغَدَوْا عَلَىٰ حَرْدٍ قَادِرِينَ

And they went out early in earnest, able, as they thought.

68:25 (Qurʼan, opens quran.com)

Qādirīna said of the owners of the garden. Qatādah, in aṭ-Ṭabarī: they went out early, intent on their garden, able over it in their own estimation; Mujāhid: in earnest, able in themselves. Aṭ-Ṭabarī also records ḥard read as a plan they had agreed among themselves in secret.

Dua

سُبْحَانَ الَّذِي سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ

Glory be to Him who has subjected this to us, for we could not have subdued it by ourselves.

Qurʼan 43:13

Qurʼanic: the words for mounting, whose close, wa-mā kunnā lahu muqrinīn, confesses that people could not have subdued the mount themselves. Muqrinīn is from q-r-n, not this Name’s root; it is kept for the ability it denies to the rider. Muslim 1342, at Names 37 and 79, gives the words inside the Prophet’s ﷺ supplication for travel.

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ الْعَظِيمِ فَإِنَّكَ تَقْدِرُ وَلَا أَقْدِرُ وَتَعْلَمُ وَلَا أَعْلَمُ وَأَنْتَ عَلَّامُ الْغُيُوبِ

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 — for You have power and I have none, and You know and I do not know, and You are the Knower of all that is hidden.

al-Bukhārī 1166 · ṣaḥīḥ

Shared with Name 19. From Jābir ibn ʻAbdillāh: the istikhārah. Astaqdiruka bi-qudratika, and fa-innaka taqdiru wa-lā aqdir, You have power and I have none: the root’s noun and verb, set against the servant’s lack. Al-Bukhārī gives it again at 6382 and 7390.

Hadith

إِنَّ قُلُوبَ بَنِي آدَمَ كُلَّهَا بَيْنَ إِصْبَعَيْنِ مِنْ أَصَابِعِ الرَّحْمَٰنِ كَقَلْبٍ وَاحِدٍ يُصَرِّفُهُ حَيْثُ يَشَاءُ

Truly the hearts of the children of Adam are all between two of the Fingers of the Most Merciful, like a single heart, which He turns wherever He wills.

Muslim 2655 · ṣaḥīḥ

From ʻAbdullāh ibn ʻAmr. The report has no word of this root; it is given for what the power reaches, every heart turned wherever He wills. The Prophet ﷺ follows it with: allāhumma muṣarrifa l-qulūb, ṣarrif qulūbanā ʻalā ṭāʻatik, O Turner of hearts, turn our hearts to Your obedience.

لَمَّا نَزَلَتْ هَذِهِ الآيَةُ قُلْ هُوَ الْقَادِرُ عَلَى أَنْ يَبْعَثَ عَلَيْكُمْ عَذَابًا مِنْ فَوْقِكُمْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم أَعُوذُ بِوَجْهِكَ قَالَ أَوْ مِنْ تَحْتِ أَرْجُلِكُمْ قَالَ أَعُوذُ بِوَجْهِكَ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُمْ بَأْسَ بَعْضٍ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم هَذَا أَهْوَنُ أَوْ هَذَا أَيْسَرُ

When this āyah was revealed, Say: He is the One Able to send upon you a punishment from above you, the Messenger of Allah ﷺ said: I seek refuge in Your Face. It went on: or from beneath your feet; he said: I seek refuge in Your Face. Or confuse you in factions and make you taste the violence of one another; the Messenger of Allah ﷺ said: This is lighter, or: This is easier.

al-Bukhārī 4628 · ṣaḥīḥ

From Jābir ibn ʻAbdillāh. Al-Bukhārī gives it again at 7313 and 7406, and at-Tirmidhī 3065 and 3066 carry reports on the same āyah.

فَيَقُولُ إِنِّي لاَ أَسْتَهْزِئُ مِنْكَ وَلَكِنِّي عَلَى مَا أَشَاءُ قَادِرٌ

He says: I do not mock you, but I am able to do whatever I will.

Muslim 187 · ṣaḥīḥ

From Ibn Masʻūd: the last man to enter Paradise, offered the world and its like with it, asks whether his Lord mocks him, and Allah answers. Ibn Masʻūd laughed as he told it, and said the Messenger of Allah ﷺ laughed so, at the laughter of the Lord of the worlds.

أَلَيْسَ الَّذِي أَمْشَاهُ عَلَى الرِّجْلَيْنِ فِي الدُّنْيَا قَادِرًا عَلَى أَنْ يُمْشِيَهُ عَلَى وَجْهِهِ يَوْمَ الْقِيَامَةِ

Is not the One who made him walk on two legs in this world able to make him walk on his face on the Day of Resurrection?

al-Bukhārī 4760 · ṣaḥīḥ

From Anas: a man asked, Prophet of Allah, is the disbeliever gathered on his face on the Day of Resurrection? Qatādah said after it: yes indeed, by the might of our Lord. Al-Bukhārī gives the same words at 6523; Muslim 2806 has it with ʻalā rijlayhi, on his two legs.

Study Notes

Verified — directly attested

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CARRIED ON THIS PAGE: fourteen entries. Carried before: 46:33, 6:65 and 17:99, all three notes rewritten. Appended in this pass, every other place qādir or its plurals is said of Allah: 36:81, identical to Name 11 and linked; 75:3–4, identical to Name 87 and linked; and, carried at no Name before, 6:37, 23:18, 23:95, 70:40–41, 75:40, 77:20–23 and 86:8; and both places the word is said of people, 10:24 and 68:25, also carried nowhere before. The distinct verse count moves from 565 to 574.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 25:2, carried at Name 11; 34:13, carried at Name 35; 65:3, carried at Name 40; 21:87, 65:7, 54:49, 36:82 and 43:13, all carried at NO Name. ; 89:16, carried at Name 21 and Name 85.CORRECTED ON THE RECORD, THE COUNT: the Tanzil text, swept for qāf, dāl and rāʼ with any one letter between, returns 132 WORDS AND NO LOOK-ALIKE.

POWER, 63: QADĪR 45, ALL OF ALLAH; QĀDIR AND ITS FORMS 14 — OF ALLAH 12 (6:37, 6:65, 17:99, 23:18, 23:95, 36:81, 46:33, 70:40, 75:4, 75:40, 77:23, 86:8) AND OF PEOPLE 2 (10:24, 68:25), both times as what they supposed; MUQTADIR 4, all at Name 70. THE DEFINITE SINGULAR AL-QĀDIR STANDS ONCE, AT 6:65; the old note called it one of its rarer occurrences in that shape.

THE VERB OF ABILITY, 9: of people or denied them eight times (2:264, 5:34, 14:18, 16:75, 16:76, 48:21, 57:29, 90:5), and 21:87, where aṭ-Ṭabarī’s choice is that Yūnus thought We would not constrict him, not that We had no power over him.

RESTRICTING PROVISION, 11: wa-yaqdiru after yabsuṭu nine times (13:26, 17:30, 28:82, 29:62, 30:37, 34:36, 34:39, 39:52, 42:12), 65:7 and 89:16. LAYLAT AL-QADR, 3 (97:1–3). QUDŪR, CAULDRONS, once (34:13). MEASURE, DECREE AND ESTEEM, 45, among them fa-qadarnā at 77:23. THE SIX ḤADĪTH EDITIONS, SWEPT FOR QĀDIR AND ITS FORMS, return 19 words: OF ALLAH IN 14 RECORDS — the reports on 6:65 (al-Bukhārī 4628, 7313 and 7406; at-Tirmidhī 3065 and 3066), the disbeliever made to walk on his face (al-Bukhārī 4760 and 6523; Muslim 2806; at-Tirmidhī 3142), Allah’s answer to the last man into Paradise (Muslim 187), the answer balā at 75:40 (Abū Dāwūd 884 and 887), and the lists (at-Tirmidhī 3507, Ibn Mājah 3861) — and of people in 5 (Abū Dāwūd 4777 and 4901, al-Bukhārī 4418, Ibn Mājah 1553 and 4186). FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE DUʻĀʼ NOTE SAID MUQRINĪN IN 43:13 IS OF THE SAME ROOT AS THE NAME; IT IS FROM Q-R-N, and this Study Note had already said so; the note is corrected and the supplication kept for what it confesses. THE ḤADĪTH NOTE NARRATED ITS OWN CORRECTIONS (the report once cited to Muslim 2654, the Arabic once missing inna); both corrections stand, and the narration is removed; THIS STUDY NOTE STILL NAMED MUSLIM 2654, now 2655. The 46:33 note spoke of what this tranche had anchored at other Names; rewritten from aṭ-Ṭabarī. The 17:99 note read the āyah as reaching past resurrection; aṭ-Ṭabarī reads it as the argument for it. The desc’s the Qurʼan keeps the two together is now Ibn Fāris, who derives qudrah from measure; its power in creation is always relative, His attaches to all things alike, the greatest is no harder than the least, and creation works against resistance are struck as unattributed. The ref carried Ṣaḥīḥ al-Bukhārī 6384 and Ṣaḥīḥ Muslim 2704a against house form, and quoted 75:40 and 36:82 as if carried; rebuilt on the count.

ADDED: al-Bukhārī 1166, the istikhārah, identical to Name 19 and linked, for fa-innaka taqdiru wa-lā aqdir; al-Bukhārī 4628, the Prophet ﷺ seeking refuge at each clause of 6:65; Muslim 187, I am able to do whatever I will; al-Bukhārī 4760, with al-Bukhārī 6523 and Muslim 2806 named. MEDS 69 quoted 75:40 in words the book did not carry; it now quotes the page’s English, and its root sentence is Ibn Fāris’s. POEMS 69 and MEDS 69 told the release of hidden strength in an emergency, a car lifted off a child, as settled fact; such accounts are reports, not measured cases, and the two lines now say so. The poem’s limiter held back to protect tendon and bone is left as figure. CH 69 read and not changed.

READ: the Tanzil text, every return in its verse. Ibn Fāris, Maqāyīs, IN HIS OWN TEXT on islamweb (book 124), q-d-r at vol. 5 pp. 62–63: one sound origin, the extent of a thing, its full measure and its end; qadar Allah’s decree of things to the extents and ends He willed; qudira ʻalayhi rizquhu, straitened, given in a small measure; and the power of Allah over His creation His giving them in the measure He wills, the analogy the same. Aṭ-Ṭabarī at 6:37, 6:65, 10:24, 17:99, 21:87, 23:18, 23:95, 36:81, 46:33, 68:25, 70:40, 75:4, 75:40, 77:23, 86:8 and 90:5; as-Saʻdī at 36:81; through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 1166, 4628, 4760 and 6523; Muslim 187, 2655 and 2806; Abū Dāwūd 884 and 887; and every hit of the sweep in its record.

NOT READ: ar-Rāghib, Lisān al-ʻArab; any book of the qirāʼāt (the two readings at 77:23 are given as aṭ-Ṭabarī reports them); al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: Name 70’s root field has no letters though its desc derives it from Al-Qādir; left for Name 70’s pass. The 45 measure words are counted, not each read against a commentator.

COHERENCE: 36:81 is carried here and at Name 11 with the same Arabic and English, linked both ways; 75:3–4 here and at Name 87, the same; al-Bukhārī 1166 here and at Name 19. Muslim 1342 at Names 37 and 79 carries 43:13 inside the Prophet’s ﷺ travel supplication; this page’s entry is the āyah. Two other Study Notes named a verse appended here as carried at no Name and are repaired in the same build: Name 5 (10:24) and Name 60 (75:40).

AUDIT AFTER NAME 70: the open item on Name 70’s root field was closed at Name 70’s pass, which filled the letters from Ibn Fāris and struck the senseNote’s process language. AFTER THE CHAT-END AUDIT OF 1–99: the quotation of 36:82, which is carried at no Name, is given the English the book would carry, without quotation marks; the item left for Name 70 is closed: its root now carries the letters q-d-r with glossBasis ref.

IN BUILD 186, FROM THE PHASE 2 READING: the six editions return 19 words for qādir and its forms, of people in 5; aṭ-Ṭabarī at 90:5 is read at the pin: the verse came down of a strong man of Banū Jumaḥ who thought no one would overcome him, the verb denied of a person as counted.

المقتدرNext · Name 70The Determiner

Al-Muqtadir

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