Name 63 of 99

القيوم

The Self-Subsisting

Al-Qayyūm

The boiler room — what holds everything up, unnoticed.

Meaning

From the root q-w-m, which Ibn Fāris gives two origins: a company of people, and standing upright or resolve — qāma bi-l-amr, he took the matter up. Aṭ-Ṭabarī makes the Name fayʻūl from that standing: the One who upholds the provision and keeping of all He created, as the Arabs say a man is qāʼim bi-amr a town when he governs it. The Qurʼan says it three times, each after al-Ḥayy, and at 2:255 the next words are: neither drowsiness overtakes Him nor sleep. The Prophet ﷺ said: Allah does not sleep, nor would it befit Him to sleep. Rising at night to pray, he called Allah qayyim of the heavens and the earth, and in Muslim’s wording qayyām — the two other readings aṭ-Ṭabarī records for this Name.

Root q-w-m — standing upright, or taking a matter up; the one who upholds

Counted by hand from the Tanzil text. A sweep for qāf, up to two weak letters and mīm returns seven hundred and thirty words, most of them qawm, al-qiyāmah, mustaqīm and aqīmū. The Name-form, al-Qayyūm, three times, all of Allah and all after al-Ḥayy: 2:255, 3:2, 20:111. The pattern qayyim, seven times and never of Allah: ad-dīn al-qayyim four times (9:36, 12:40, 30:30, 30:43), dīn al-qayyimah (98:5), and scripture twice (18:2, 98:3); at 6:161 the Ḥafṣ text reads qiyaman where the readers of Madīnah read qayyiman. The intensive qawwām, three times and never of Allah: men over women (4:34), and believers told to stand firm in justice (4:135, 5:8). The participle qāʼim is said of Allah twice: upholding justice (3:18) and standing over every soul (13:33). At 30:25 the heaven and the earth stand by His command, which Ibn Kathīr cites at 2:255 for this Name. Ibn Fāris: two origins, a company of people and standing upright or resolve; qāma bi-l-amr, to take a matter up; qiwām ad-dīn, that by which the religion stands. Aṭ-Ṭabarī at 2:255: fayʻūl from al-qiyām, the one who upholds the provision and keeping of what He created; Mujāhid, upholding everything; ar-Rabīʻ, guardian of everything, keeping and providing for it. At 3:2 he records Muḥammad ibn Jaʻfar ibn az-Zubayr reading it as standing in His place of authority without passing from it, prefers Mujāhid and ar-Rabīʻ, and records al-qayyim and al-qayyām from ʻAlqamah. As-Saʻdī at 2:255: al-Qayyūm gathers the attributes of action, standing by Himself, free of need of all creation, and upholding all that exists. Reports: Muslim 179a; al-Bukhārī 43. Supplications: at-Tirmidhī 3524; al-Bukhārī 1120; Muslim 769a. The Name-form stands in the lists at at-Tirmidhī 3507, graded ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam, and at Ibn Mājah 3861, with the caveat recorded at Name 12.

Story

Nobody in the great hospital knew Yaqub’s name. He was somewhere below them, in a low room full of pipes, and what he did down there was keep the building alive: the boilers, the water, the ventilation, the current that ran the lamps in the theaters upstairs. Surgeons who could not have found the door to his room depended on him absolutely, every minute, without once thinking of him.

The work was not a series of tasks. It was continuous. Pressure had to be watched now, and now, and now; a valve adjusted before it needed adjusting; a fault heard in a pump three days before it would have failed. Yaqub’s whole profession consisted of things not happening. When he did it perfectly, the result was that nobody upstairs experienced anything at all.

He was ill for four days one winter and a substitute took over, competently. On the third day the pressure dropped in the east wing, and two operations were moved, and a ward went cold for six hours. It was nobody’s disaster. But for the first time in nineteen years the hospital briefly noticed the floor it was standing on.

He was not thanked for coming back. A clerk mentioned the east wing to him in a tone that suggested the whole business had been an inconvenience, and Yaqub agreed that it had been, and went down to his room. He had long ago stopped expecting the arrangement to be otherwise. He laid his hand flat on the main line the way he had every working day for nineteen years, and the metal was warm, and the pressure held. Above him the hospital went on doing all the things a building does when nothing is wrong: water moving, air moving, lights steady over wards full of people asleep. He sat down where he could see the gauge and stayed there a while. It was, he had always thought, a good sound to sit under.

Poem

Pull any stone at all from a simple stone arch
and the arch comes down:
the stones on either side of the gap
lose the thrust that was holding them in place.

Builders call the wedge set last, at the top, the keystone,
and speak of it as though the arch hung from it;
but take out the keystone, or any other,
and what follows is the same.

Here is the strange part.
No stone in that arch holds itself up.
Each is wedged where it is by the pressure of the stones beside it,
and the whole stands only while the whole is there.

Every stone in that arch depends on the others.
Not one of them depends on nothing.

Al-Qayyūm is not the keystone —
not one more stone held up alongside the rest,
not a support that leans on what it supports,
but the One by whose command the whole arch stands,
depending, Himself,
on nothing at all.

Reflection

The Cup, Not the Well

You did not make yourself, and you cannot keep yourself running. Your heartbeat, your breath, the sheer fact that you continue to exist from one moment into the next — none of this is something you generate or maintain. Stop and notice: right now, at this instant, Allah is holding you in existence, and He has not paused once since He began.

This is what Al-Qayyūm means: the One who subsists absolutely, needing nothing outside Himself, and who sustains everything else — including you — moment by moment, without pause. Not once, at the beginning, and then left to run on its own. Continuously, the way the man in the story watches his gauges: not a task finished and set aside, but a pressure held now, and now, and now. If His sustaining were withdrawn for even an instant, nothing would remain: not you, not the ground beneath you, not the air in your lungs.

We often go looking for an inner stability we can generate ourselves — an unshakeable core, a wellspring we can draw on no matter what happens outside us. It is a good instinct pointed at the wrong source. No creature is a well that fills itself; no creature is even a stone in the arch in the poem beside this one: each is held in place by the others, and none holds itself up. Every one of us is a cup, held out, being filled — moment by moment, by a hand that is not our own. The desire for something steady beneath your feet is real and right. It is only mistaken about where the steadiness actually comes from.

To live with Al-Qayyūm is not to become self-sufficient. It is to stop pretending you ever could be, and to root your security in the One who sustains without being sustained, who holds without needing to be held. This is not a loss of stability. It is the discovery of where real stability was kept all along.

The Throne Verse seats this Name and then explains it in a clause we tend to read past: Allah — there is no god but He, the Ever-Living, the Self-Subsisting. Neither drowsiness overtakes Him nor sleep. Everything alive has a gap in its attention somewhere: a lapse, a handover, a few hours when someone else has to keep watch. His sustaining has no gap anywhere in it. That is why the steadiness you went looking for inside yourself was never going to be found there — you sleep, and He who holds you does not.

You have never once been set down. Not for an instant, since the moment Allah made you.

Qurʼan

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ ۚ لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ

Allah — there is no god but He, the Ever-Living, the Self-Subsisting. Neither drowsiness overtakes Him nor sleep.

2:255 (Qurʼan, opens quran.com)

The Name and the clause that follows it. Aṭ-Ṭabarī: al-qayyūm is fayʻūl from al-qiyām, the one who upholds the provision of what He created and its keeping; he gives Mujāhid, upholding everything, and ar-Rabīʻ, guardian of everything, keeping and providing for it; and on the clause, drowsiness does not take Him so that He dozes, nor sleep so that He sleeps heavily. As-Saʻdī reads the clause as following from the perfection of His life and of His being al-Qayyūm, since drowsiness and sleep come only to a creature subject to weakness. Ibn Kathīr: everything that exists stands in need of Him and nothing stands without His command, citing 30:25. Muslim 179a, on this Name’s Ḥadīth page, denies sleep of Him in the Prophet’s ﷺ words.

اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ

Allah — there is no god but He, the Ever-Living, the Self-Subsisting.

3:2 (Qurʼan, opens quran.com)

Shared with Name 62. Aṭ-Ṭabarī records two readings of the Name here: Mujāhid and ar-Rabīʻ, upholding everything, keeping and providing for it; and Muḥammad ibn Jaʻfar ibn az-Zubayr, standing in His place of authority over His creation without passing from it, whereas ʻĪsā, in the claim of the Christians of Najrān, passed from his. He prefers the first, from the Arabs’ saying that a man is qāʼim bi-amr a town when he governs it, and he records al-qayyim and al-qayyām reported from ʻAlqamah.

وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ

And all faces will be humbled before the Ever-Living, the Self-Subsisting.

20:111 (Qurʼan, opens quran.com)

The third place of the Name, on the Day. Aṭ-Ṭabarī: the faces of creation submit to the Living who does not die, al-Qayyūm over His creation by His governing them and turning them as He wills.

شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ

Allah bears witness that there is no god but He — as do the angels and those possessed of knowledge — upholding justice.

3:18 (Qurʼan, opens quran.com)

Shared with Names 29 and 86. Qāʼiman bi-l-qisṭ, upholding justice: one of two places the participle of this root is said of Allah, with 13:33. The word is singular, so it is not said of the angels or of those of knowledge named before it; Name 29 gives Ibn Kathīr’s reading.

أَفَمَنْ هُوَ قَائِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ ۗ وَجَعَلُوا لِلَّهِ شُرَكَاءَ قُلْ سَمُّوهُمْ

Is He who stands over every soul in all that it earns like any other? Yet they have ascribed partners to Allah. Say: Name them.

13:33 (Qurʼan, opens quran.com)

Shared with Name 7. Qāʼimun ʻalā kulli nafs, standing over every soul in what it earns, the second place the participle is said of Allah. Aṭ-Ṭabarī: the Lord who lasts, who neither perishes nor passes away, upholding the keeping of the provision of all creation.

وَمِنْ آيَاتِهِ أَنْ تَقُومَ السَّمَاءُ وَالْأَرْضُ بِأَمْرِهِ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِنَ الْأَرْضِ إِذَا أَنْتُمْ تَخْرُجُونَ

And of His signs is that the heaven and the earth stand by His command; then, when He calls you with a single call from the earth, at once you come forth.

30:25 (Qurʼan, opens quran.com)

The verb of this root with the heaven and the earth for its subject. Ibn Kathīr cites it at 2:255 for this Name, and here sets beside it 22:65, He holds the sky lest it fall on the earth, and 35:41. Aṭ-Ṭabarī: the standing of the heaven and the earth by His command, in submission to Him, without pillars you can see.

الْحَمْدُ لِلَّهِ الَّذِي أَنْزَلَ عَلَىٰ عَبْدِهِ الْكِتَابَ وَلَمْ يَجْعَلْ لَهُ عِوَجًا ۜ ۝ قَيِّمًا لِيُنْذِرَ بَأْسًا شَدِيدًا مِنْ لَدُنْهُ

Praise be to Allah, who sent down to His servant the Book and made in it no crookedness — upright, to warn of a severe punishment from Him.

18:1–2 (Qurʼan, opens quran.com)

Qayyiman, upright, said of the Book, and set against the clause before it: He made in it no crookedness. Aṭ-Ṭabarī: He sent down to His servant the Qurʼan, balanced and straight, with no crookedness in it. It is the pattern of al-qayyim, which aṭ-Ṭabarī records ʻAlqamah reading for the Name at 3:2, and in the Qurʼan that pattern is never said of Allah.

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ

Say: Truly my Lord has guided me to a straight path — an upright religion, the way of Ibrāhīm, inclining to truth; and he was not of those who associate partners.

6:161 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī glosses dīnan qiyaman as straight, and records the readers of Madīnah and some of Baṣrah reading qayyiman, with the qāf opened and the yāʼ doubled; the Arabic printed here is the Ḥafṣ text, qiyaman. The verse gives the religion three names at once: a straight path, an upright religion, the way of Ibrāhīm.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

So set your face to the religion, inclining to truth — the nature Allah made, on which He made people; there is no altering the creation of Allah. That is the upright religion, but most people do not know.

30:30 (Qurʼan, opens quran.com)

Ad-dīn al-qayyim, the upright religion, one of the four places the phrase stands, with 9:36, 12:40 and 30:43. Ibn Kathīr gives Ibn ʻAbbās, Ibrāhīm an-Nakhaʻī, Saʻīd ibn Jubayr, Mujāhid, ʻIkrimah, Qatādah, aḍ-Ḍaḥḥāk and Ibn Zayd reading no altering the creation of Allah as no altering the religion of Allah, and al-Bukhārī: the religion and the fiṭrah are Islam.

وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَةِ

And they were commanded only to worship Allah, making the religion sincerely His, inclining to truth, and to establish the prayer and give the zakāh; and that is the religion of what is upright.

98:5 (Qurʼan, opens quran.com)

The feminine of the adjective closes the verse: dīnu l-qayyimah. Aṭ-Ṭabarī reads it of the People of the Book: they were commanded only to worship Allah, making obedience His alone. Two verses before, at 98:3, the writings in the purified pages the messenger recites are called kutubun qayyimah.

الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ

Men stand in charge of women, by what Allah has given some of them over others and by what they spend of their wealth.

4:34 (Qurʼan, opens quran.com)

Another portion of the āyah Names 36 and 37 carry, and the root’s intensive, qawwāmūn, said of men. Ibn Kathīr explains it with the pattern of one of the Name’s readings: the man is qayyim over the woman, her head, her senior and the one who governs her. Names 36 and 37 carry the close of the same verse, which Ibn Kathīr reads as a threat to men who overstep.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ

O you who believe, stand firm in justice, witnesses for Allah, even against yourselves or parents and close relatives.

4:135 (Qurʼan, opens quran.com)

Shared with Name 29. Qawwāmīna bi-l-qisṭ, standing firm in justice: the root’s intensive commanded of the believers. At 5:8 the same two words stand in the other order.

يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ

O you who believe, be steadfast for Allah, witnesses in justice; and let not the hatred of a people move you to be unjust. Be just — that is nearer to mindfulness of Allah.

5:8 (Qurʼan, opens quran.com)

Shared with Name 29. The intensive again, with the order of 4:135 reversed: standing firm for Allah, witnesses in justice. With 4:34 these are the three places the pattern stands, and all three are of people.

Dua

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ

O Ever-Living, O Self-Subsisting, by Your mercy I seek help.

at-Tirmidhī 3524 · gharīb (at-Tirmidhī’s own verdict); ḥasan (al-Albānī; Darussalam)

Given identically at Name 62. Al-Qayyūm never stands in the Qurʼan without al-Ḥayy, and this supplication does not separate them either.

فَلَا تَكِلْنِي إِلَىٰ نَفْسِي طَرْفَةَ عَيْنٍ وَأَصْلِحْ لِي شَأْنِي كُلَّهُ

Do not leave me to myself for the blink of an eye; and set right for me all my affairs.

Abū Dāwūd 5090 · ḥasan al-isnād (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd); ḍaʻīf (Darussalam)

The Prophet’s ﷺ daʻawāt al-makrūb, excerpted at its middle clause. Given identically at Name 62; see that entry for the full source note.

اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ قَيِّمُ السَّمَاوَاتِ وَالْأَرْضِ وَمَنْ فِيهِنَّ

O Allah, to You belongs all praise: You are the Sustainer of the heavens and the earth and whoever is in them.

al-Bukhārī 1120 · ṣaḥīḥ (muttafaq ʻalayh)

Another portion of the supplication Name 51 prints at length. From Ibn ʻAbbās: the Prophet ﷺ said it when he rose at night for the night prayer. Qayyim is the reading aṭ-Ṭabarī records from ʻAlqamah for al-Qayyūm at 3:2, and Muslim 769a, below, gives the same clause as qayyām, the other reading he records from him.

وَلَكَ الْحَمْدُ أَنْتَ قَيَّامُ السَّمَاوَاتِ وَالْأَرْضِ

And to You belongs all praise: You are the Upholder of the heavens and the earth.

Muslim 769a · ṣaḥīḥ (muttafaq ʻalayh)

From Ibn ʻAbbās: said when the Prophet ﷺ rose to pray in the depth of the night. Muslim’s wording has qayyām where al-Bukhārī 1120 has qayyim, and it puts the clause after anta nūru s-samāwāti wa-l-arḍ, which Name 93 prints from the same record.

Hadith

فَوَاللَّهِ لَا يَمَلُّ اللَّهُ حَتَّى تَمَلُّوا

By Allah, Allah does not tire until you tire.

al-Bukhārī 43 · ṣaḥīḥ

From ʻĀʼishah: a woman was with her whose prayer she spoke of, and the Prophet ﷺ said, enough; take on what you can bear; and then these words; and the religion dearest to him was what its doer kept up. The report carries no word of this root. Muslim 782a has the saying from ʻĀʼishah on another occasion, when people gathered to pray behind the Prophet ﷺ at night, without the oath, as fa-inna llāha lā yamallu ḥattā tamallū, so the printed wording is al-Bukhārī’s alone.

إِنَّ اللَّهَ عَزَّ وَجَلَّ لَا يَنَامُ وَلَا يَنْبَغِي لَهُ أَنْ يَنَامَ يَخْفِضُ الْقِسْطَ وَيَرْفَعُهُ يُرْفَعُ إِلَيْهِ عَمَلُ اللَّيْلِ قَبْلَ عَمَلِ النَّهَارِ وَعَمَلُ النَّهَارِ قَبْلَ عَمَلِ اللَّيْلِ

Allah, Mighty and Majestic, does not sleep, nor would it befit Him to sleep. He lowers al-qisṭ and raises it. The deeds of the night are raised to Him before the deeds of the day, and the deeds of the day before the deeds of the night.

Muslim 179a · ṣaḥīḥ

Shared with Names 22, 49 and 93. From Abū Mūsā: the Prophet ﷺ stood among us with five statements. The first is the clause of 2:255 on this Name’s Qurʼan page in the Prophet’s ﷺ words: He does not sleep, and it does not befit Him to sleep. The printed portion carries no word of this root, and the report opens on one, qāma fīnā, he stood among us; Name 22 prints this portion, Name 49 its opening, and Name 93 the veil of light.

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,197 words)

CARRIED ON THIS PAGE: thirteen āyāt. Carried before: 2:255, 3:2 and 20:111, the three places the Name stands, all shared with Name 62. Appended in this pass, five shared — 3:18 with Names 29 and 86, and 13:33 with Name 7, the two places the participle qāʼim is said of Allah; 4:135 and 5:8 with Name 29, and 4:34 as another portion of the āyah Names 36 and 37 carry, the three places the intensive qawwām stands — and five carried at no other Name: 30:25, the heaven and the earth standing by His command; 18:1–2, the Book qayyim; 6:161, dīnan qiyaman; 30:30, ad-dīn al-qayyim; and 98:5, dīn al-qayyimah. The distinct verse count in Notes on This Edition moves from 530 to 535.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 12:40, carried at Name 28; 35:41, carried at Name 32; 9:36, 30:43 and 98:3, all carried at NO Name; 22:65, carried at Name 83.

CORRECTED ON THE RECORD, THE COUNT: the entry had none. The root, swept as qāf, up to two weak letters and mīm, returns seven hundred and thirty words, most of them qawm, al-qiyāmah, mustaqīm and the imperative aqīmū, and was narrowed to the forms of upholding. THE NAME-FORM STANDS THREE TIMES, ALL OF ALLAH AND ALL AFTER AL-ḤAYY.

THE PATTERN QAYYIM STANDS SEVEN TIMES AND IS NEVER SAID OF ALLAH: the upright religion five times (9:36, 12:40, 30:30, 30:43, 98:5) and scripture twice (18:2, 98:3); at 6:161 the Ḥafṣ text reads qiyaman where aṭ-Ṭabarī records qayyiman from the readers of Madīnah. THE INTENSIVE QAWWĀM STANDS THREE TIMES AND IS NEVER SAID OF ALLAH: of men over women at 4:34, and commanded of the believers at 4:135 and 5:8, where the same two words stand in reversed order; qawāman at 25:67 is another pattern and was set aside on the pointed text. THE PARTICIPLE QĀʼIM STANDS FIFTEEN TIMES AND TWICE OF ALLAH, at 3:18 and 13:33. The page had carried only the three verses of the Name. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: MUSLIM 769A GIVES THE PROPHET’S ﷺ NIGHT SUPPLICATION AS ANTA QAYYĀMU S-SAMĀWĀTI WA-L-ARḌ, AND AL-BUKHĀRĪ 1120 AS ANTA QAYYIMU — the two readings aṭ-Ṭabarī records from ʻAlqamah for this Name at 3:2; both are now on the Duʻāʼ page, as portions of records Names 51 and 93 carry. THE DESC AND REF CALLED THE FORM DOUBLY INTENSIVE, ITS MEANING DOUBLE, AND THE SLEEP CLAUSE THE ONE MOST OFTEN READ AS THIS NAME’S OWN, and named no one; aṭ-Ṭabarī, read here, parses the Name as fayʻūl from al-qiyām, and as-Saʻdī reads the clause as following from the perfection of His life and of His being al-Qayyūm, and the entry now says what they say. The ref said al-Bukhārī 43 and Muslim 782 give the same tirelessness from the side of attention that does not lapse, which no source read here states; struck. THE ḤADĪTH NOTE CALLED AL-BUKHĀRĪ 43 SAID OF ACCEPTING DEEDS, UNATTRIBUTED; struck, and the note says the report carries no word of the root. ITS GRADE FIELD SAID MUTTAFAQ ʻALAYH, WHILE ITS OWN NOTE SAID MUSLIM 782A IS ANOTHER OCCASION WITHOUT THE PRINTED OATH; the edition bears the note out — 782a is the Prophet’s ﷺ mat at night — so the grade is ṣaḥīḥ, for al-Bukhārī’s wording. MUSLIM 179A, which the desc quotes, is added, identical to Name 22. The ref carried Ṣaḥīḥ Muslim 179a, Ṣaḥīḥ al-Bukhārī 43 and Ṣaḥīḥ Muslim 782 against house form. POEMS 63 SAID THAT PULLING ANY STONE BUT THE KEYSTONE FROM AN ARCH LEAVES IT STANDING, AND THAT THE KEYSTONE DEPENDS ON NONE OF THE OTHERS; in a simple masonry arch every stone is held by the thrust of its neighbours and the keystone is no exception, and the poem’s own third stanza said the keystone is supported by the structure — so the stanzas are rewritten to the true mechanics, and the last now says the Name is not the keystone but the One by whose command the arch stands, with 30:25. MEDS 63’s keystone sentence follows the poem. CH 63’s title called the room unseen, which the book does not say of anything; it is unnoticed. DUAS 93’s source field carried the narrator; cut to the citation. IBN FĀRIS, READ IN HIS OWN TEXT, gives q-w-m two origins, a company of people and standing upright or resolve, and qāma bi-l-amr, to take a matter up, which is aṭ-Ṭabarī’s Arab usage for the Name.

READ: the Tanzil text for all seven hundred and thirty returns and every form of upholding on the pointed text. Ibn Fāris, Maqāyīs al-Lughah at q-w-m, IN HIS OWN TEXT, in the islamweb copy, volume five, pages 43 and 44, in both settings. Aṭ-Ṭabarī at 2:255, 3:2, 20:111, 30:25, 18:2, 6:161, 98:5, 13:33, 9:36, 12:40, 30:43 and 98:3; Ibn Kathīr at 2:255, 30:25, 30:30 and 4:34; as-Saʻdī at 2:255 — through the tafsir dataset. Letter by letter with their grade rows: al-Bukhārī 43 and 1120; Muslim 179a, 769a and 782a.

NOT READ: any grammarian on qāʼiman at 3:18; ar-Rāghib, Lisān al-ʻArab, az-Zamakhsharī; al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: Ibn Kathīr at 2:255 records a reading of ʻUmar in the letters of al-qayyām, unpointed in the tafsir dataset, so it is not named. 22:65, which Ibn Kathīr sets beside 30:25, is carried at Name 83.

COHERENCE: 3:18, 13:33, 4:135 and 5:8 are carried here and at Names 29, 86 and 7 with the same Arabic and English, linked both ways; 4:34 here and at Names 36 and 37 as two portions, linked. Al-Bukhārī 1120 is linked to Name 51 and Muslim 769a to Name 93 as portions of the same records; Muslim 179a is on this Ḥadīth page and Name 22’s as the same portion, and linked to the other portions at Names 49 and 93.

AFTER NAME 83: 22:65 is now carried at Name 83, and this note says so. 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. BY THE AUTHOR’S DECISION (A21), IN BUILD 145: the portion of Abū Dāwūd 5090, printed identically at Name 62, takes Name 1’s words, for the blink of an eye without even, so its English stands inside the whole supplication Name 1 prints.

IN BUILD 174, FROM NAME 51’S PHASE 2 READING: the Duʻāʼ page’s Muslim 769a is graded ṣaḥīḥ (muttafaq ʻalayh), as at Names 51 and 93: the prayer is in al-Bukhārī from Ibn ʻAbbās through Ṭāwūs, 1120 among its tellings, and qayyām is Muslim’s own wording, as the note says.

IN BUILD 179, FROM THE PHASE 2 READING OF NAME 58: the ref’s pointer to the caveat on Ibn Mājah 3861’s list names Name 12, Al-Bāriʼ, whose Study Note records it; Name 13 carries none.

IN BUILD 184, FROM THE PHASE 2 READING: the note on Muslim 179a says the printed portion carries no word of the root and the report opens on one, qāma fīnā; the 30:30 note gives all eight Ibn Kathīr names, Ibn ʻAbbās first; aṭ-Ṭabarī at 9:36, 12:40, 30:43 and 98:3, NOT READ before, is read at the pin: the upright religion is the straight one, with no crookedness in it.

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Al-Wājid

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