Name 97 of 99

الوارث

The Inheritor

Al-Wārith

The emptied house — everything handed back.

Meaning

From w-r-th, which Ibn Fāris gives as a single word, al-wirth: a thing belongs to one people and then passes to others, by kinship or by a cause. The Qurʼan’s one definite al-wārith is a human heir (2:233); of Allah it says the plural and the verb: and We are the Inheritors (15:23); it is We who will inherit the earth and whoever is upon it (19:40). Ibn Kathīr there uses the singular: He is the Inheritor of all His creation, remaining after them. And to Allah belongs the inheritance of the heavens and the earth (3:180): aṭ-Ṭabarī reads it as His remaining, when the possessions of all His creation pass from them at their deaths. Zakariyyā asked for an heir and said: and You are the best of inheritors (21:89).

Root w-r-th — a thing belongs to one people and then passes to others, by kinship or by a cause (bi-nasabin aw sabab)

Counted on the Tanzil text with the pause marks removed, every return read in its verse: rāʼ then thāʼ, at most one letter between, since the wāw drops in yarithu and becomes tāʼ in at-turāth, return 52 words; 17 are other roots, ḥ-r-th 14, r-f-th 2 and f-r-th 1. W-r-th is thirty-five words in thirty-four verses. Of Allah: al-wārithūn at 15:23, al-wārithīn at 21:89 and 28:58, narithu at 19:40, narithuhu at 19:80. To Allah belongs mīrāth of the heavens and the earth: 3:180 and 57:10. A people made to inherit land, homes or the Book: 7:128, 7:137, 26:59, 28:5, 33:27, 35:32, 40:53, 42:14, 44:28. The Garden inherited: 7:43, 19:63, 23:10–11, 26:85, 39:74, 43:72. People inheriting the earth, the Book, or from a father: 7:100, 7:169, 19:6 twice, 21:105, 27:16. Heirs and shares: al-wārith at 2:233, the root’s only definite singular, a human heir; 4:11, 4:12, 4:19, 4:176; at-turāth at 89:19. Ibn Fāris (Maqāyīs al-Lughah, vol. 6, p. 105): a single word, al-wirth, and mīrāth goes back to the wāw; a thing belongs to one people and then passes to others bi-nasabin aw sabab. At 3:180 aṭ-Ṭabarī: He is the Living who does not die, remaining after all His creation perishes; at 57:10 Ibn Kathīr: the One in whose way you spend is the Owner of the heavens and the earth. At 21:89 aṭ-Ṭabarī: Zakariyyā asked for an heir, then returned the matter to Allah. The shares: 4:11 calls them farīḍatan mina llāh and closes inna llāha kāna ʻalīman ḥakīmā; 4:12, waṣiyyatan mina llāh, closing wa-llāhu ʻalīmun ḥalīm; 4:13 opens tilka ḥudūdu llāh; 4:176 closes wa-llāhu bi-kulli shayʼin ʻalīm. In the six editions al-wārith is said of Allah only in the lists at at-Tirmidhī 3507, ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), and Ibn Mājah 3861, isnād ḍaʻīf with the list (Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam), ṣaḥīḥ without it (al-Albānī); no supplication calls on Him by it. Ḥadīth: al-Bukhārī 6730, we are not inherited; Muslim 1628a, a third, and a third is much, which al-Bukhārī gives at 6733, 1295, 5659 and 2742. Appended: 2:233, the Qurʼan’s one definite al-wārith, and it is a human heir. Printed from the longer āyah. Ibn Kathīr gives two readings of wa-ʻalā l-wārithi mithlu dhālik, no harm to kin or the father’s duty to the mother, and chooses neither: the root’s ordinary sense.

Story

Clearing his mother’s house took Fadi eleven days, and by the fourth he had stopped being able to think about it as a job.

It was the sheer quantity of arrangements that got him. A lifetime of choices about what to keep, where things belonged, which drawer, which order — a system she had built and maintained for sixty years, invisible to everyone but her, and now being dismantled by her son with a roll of bin bags. Things she had guarded carefully went into a skip because there was no one for them. Things she had thought nothing of turned out to be the ones he could not throw away.

What stopped him was a shoebox of buttons. She had cut the buttons off every garment she ever threw out, for sixty years, against a need that never once came — hundreds of them, sorted by size into smaller boxes inside the big one. There was no possible use for them and no possible way to keep them. He sat on the floor with the box on his knees for a long time. Then he put it in the skip, and then took it out again, and then put it back.

There was also a letter from a solicitor, which he read twice at the kitchen table because the arithmetic in it seemed to belong to some other subject entirely. His mother had left instructions, and the instructions covered a portion, and everything past that portion was set out in fractions fixed long before she was born, which no wish of hers could have altered. Fadi had assumed, without ever examining the assumption, that a person’s things were a person’s to distribute. What she had been permitted to direct was a slice. The slice was the exception. The fractions were the rule.

None of it had ever really been hers. He understood that most clearly with a set of copper pans that had been her mother’s, and were now briefly his, and would in due course be somebody’s problem in another forty-six years. She had held them for a while. He was holding them now. The verb had not changed.

The woman next door, who had known his mother for thirty years, told him at the gate on the last morning that it must be a comfort to know some of it was staying in the family — his sister taking the pans, him taking the books. Fadi said the pans had never been in the family. She looked at him, and he heard how it had sounded, and tried again: only that they had come from somewhere before his grandmother and would go somewhere after his sister, and the family had been the stretch of the route he could see.

On the last day he sat in the emptied front room, which was just a room again, waiting for the next family, and thought that a house is only ever a queue.

Poem

Pull the deed to almost any old ground back far enough
and the paper simply stops.
Not because the land was not there.
Because whoever held it before the records began
left behind no name that anyone since has recovered.

Every owner in between — however carefully they held the title,
however certain they were, inside their own lifetime,
that the thing was theirs —
became the previous owner on somebody else’s deed.
All of them. No exceptions.

The family that farmed it for six generations,
proud of a permanence that felt, from within, like a fact:
gone, replaced by a name, and then another name,
until the language on the oldest surviving page
belongs to a country no longer called that.

It has gone this way with every acre ever deeded,
every object anyone has called their own,
every fortune assumed to be staying in the family.
However long a chain of ownership runs,
it arrives at a last heir, or at no heir,
or at a name lost to a fire, a flood, a forgetting.

And here is what the chain never noticed about itself:
it was not moving ownership.
It was moving custody.
Every hand received what the hand before it
had also, the whole time, been holding for someone else.

Al-Wārith is not an heir
waiting at the end of the line for His turn.
He held it while the first deed was being drawn.
He held it through every signature and every burial.
When the last chain anywhere finishes ending,
and no one is left to own what anyone owned,
it will be His
as it always was.

Reflection

The Reverting

This Name is taken from human law, and the root is plain about what law means by it. Ibn Fāris gives the whole root as one thing: something belongs to one people and then passes to others, by kinship or by a cause. An heir is someone who did not own a thing and now does, because the person who did has died. Title moves; that transfer is the whole mechanism. The Qurʼan’s one al-wārith in the singular is exactly that kind of heir. Of Allah it never uses that form. It uses the plural of majesty, and the verb.

And truly it is We who give life and cause death, and We are the Inheritors (15:23). Truly it is We who will inherit the earth and whoever is upon it, and to Us they will be returned (19:40). And: And to Allah belongs the inheritance of the heavens and the earth (3:180). Aṭ-Ṭabarī stops on that sentence and asks the obvious question. Inheritance is what passes from an owner to his heir at his death, and the world was Allah’s before His creation perishes and after. Why call it His inheritance? His answer: to tell His servants that everything they own passes from them when they die, and that when the last of them is gone, no one remains to own what they owned but Him. The vocabulary of succession is used because succession is exactly what we are going to undergo. Ibn Kathīr, where the same words come again at 57:10, reads them as ownership: the One you are asked to spend for is the Owner of the heavens and the earth.

The most human occurrence of the word is Zakariyyā’s. He is old, his wife has borne no child, and he wants a son — not for an estate; as-Saʻdī says he feared that no one would stand in his place after him, calling people to Allah. So he prays: My Lord, do not leave me alone, and You are the best of inheritors (21:89). Aṭ-Ṭabarī reads the two halves as a movement: he asked for an heir to inherit from him, and then returned the matter to Allah. He does not stop asking. The second half does not cancel the request; it places it. That is what wanting looks like in a person who has understood this Name — fully wanted, and handed over in the same breath.

Then there is the arithmetic. The Qurʼan sets down the inheritance shares by relation — halves and thirds, quarters, sixths and eighths, two-thirds — and calls them an obligation from Allah (4:11) and an ordinance from Allah (4:12), and the verse after them calls them the limits of Allah (4:13). Sit with what it means to legislate the division of a dead person’s property in that much detail. You do not specify the distribution of what is not yours. The farāʼiḍ are not administrative housekeeping bolted onto the religion. They are an ownership claim, written into revelation.

Saʻd ibn Abī Waqqāṣ found out the size of that claim while he believed he was dying. He was wealthy, with one daughter, and he asked the Prophet ﷺ whether he might give two-thirds of his property in charity. No. Half, then. No. Then: A third, and a third is much. It is better that you leave your heirs rich than that you leave them destitute, begging from people (Muslim 1628a). A rich man on what he takes to be his deathbed asks how much of his own wealth he may give away, and is told: a third. The other two-thirds were not a question he had standing to ask.

This is the Name that loosens the hand, and it does not do it by telling you the things do not matter. They matter — that is precisely why the shares are exact. It loosens the hand by correcting a category. Ibn Kathīr’s word at 3:180 is that you were made successors in what you hold. What the chain was moving, as the fifth stanza of the poem has it, was not ownership in the last sense but custody. You have had custody of a number of items, some of them for decades, some of them loved, every one of them logged elsewhere under a different name. The grief of clearing a parent’s house is real and it is not an error. But the particular despair inside it — the sense that something is being torn out of your hands — mistakes the end of a turn for a theft. Nothing was taken from her. Her turn holding it finished.

And then the root turns over and gives from the other side: that the earth will be inherited by My righteous servants (21:105); Those are the inheritors, who will inherit al-Firdaws, abiding in it forever (23:10–11). Aṭ-Ṭabarī reads both of the Garden, and at 23:10 gives the report that every person has a dwelling in the Garden and a dwelling in the Fire; when one dies and enters the Fire, the people of the Garden inherit his dwelling (Ibn Mājah 4341). The only inheritance a human being is permitted to keep is the one he is given rather than the one he accumulates — and it is kept in the one place where nobody is standing behind him waiting for his turn to end. The son in the story, sitting in his mother’s emptied front room, arrives at the same word: a house is only ever a queue. That is not a bleak sentence. It is the reason you are allowed to put a thing down.

You will hand back every single item, including the ones you love most and the ones nobody else wants — and when the last of us has handed everything back, no one will remain to own any of it but Al-Wārith.

Qurʼan

وَإِنَّا لَنَحْنُ نُحْيِي وَنُمِيتُ وَنَحْنُ الْوَارِثُونَ

And truly it is We who give life and cause death, and We are the Inheritors.

15:23 (Qurʼan, opens quran.com)

Name 61 carries this verse in the same words. Aṭ-Ṭabarī: We give life to whoever was dead when We will, and cause death to whoever was living when We will; and We are the Inheritors, for We inherit the earth and whoever is on it by causing all of them to die, so that no one living remains but Us when that term comes. The plural of majesty with al-wārithūn: the Qurʼan never says the definite singular al-wārith of Allah. Al-Baghawī takes up the Name as a Name: al-wārith, he says, is of the attributes of Allah, and it is said to mean the One remaining after the perishing of the creation, and said to mean that the going of the creation is to Him. Ibn Kathīr gives Him the same word, al-wārith, on the next verse the page carries. Al-Qurṭubī answers here the question aṭ-Ṭabarī asks at 3:180: the ownership of everything is Allah’s, but He gave His servants ownership, and when they die the claims are cut off, so that He is inheritor in this respect. He also records that the giving of life here has been read as the life given in the womb, the raising being named after it. Ibn ʻĀshūr reads the verse as set after the sending down of rain, the giving of life to the earth calling up the whole kind of giving life, and as an argument for the raising of the dead against those who denied it, and he gives the inheriting here as remaining after all that exists, likened to inheritance, the taking of what the dead leave. Ibn Kathīr reads the verse as His power to begin the creation and to bring it back, and the Inheritors as His inheriting the earth and whoever is on it, who return to Him. As-Saʻdī: He alone gives the creation life from nothing and causes them to die at the terms He decreed, and he reads the Inheritors beside the verse of the earth and whoever is upon it.

إِنَّا نَحْنُ نَرِثُ الْأَرْضَ وَمَنْ عَلَيْهَا وَإِلَيْنَا يُرْجَعُونَ

Truly it is We who will inherit the earth and whoever is upon it, and to Us they will be returned.

19:40 (Qurʼan, opens quran.com)

It closes the passage on Maryam and ʻĪsā that opens at 19:16, after the warning of the Day of Regret at 19:39; the next verse turns to Ibrāhīm. Aṭ-Ṭabarī: He tells His Prophet ﷺ not to grieve at their denial, for to Us is their return and the return of all creation, and We are the inheritors of the earth and of the people on it, by their perishing from it while it remains with no owner but Us. Ibn Kathīr: all creation perishes and He remains, and no one claims ownership; He is the Inheritor of all His creation, remaining after them, judging among them. Al-Baghawī: He causes the dwellers of the earth to die and destroys them all, and the Lord alone remains and inherits them; al-Qurṭubī, in a line, that He causes its dwellers to die and inherits it; both give the returning as the requiting of each by his deeds. Ibn ʻĀshūr reads the sentence as the seal set on the story before it, in the manner of the Qurʼan when it turns from one purpose to another, and addressed to the idolaters. Inheriting in its own sense, he says, is the passing of the dead man’s property to whoever remains after him; here it is a figure for sole disposal with no partner, the earth having been in its dwellers’ disposal for the term Allah granted them, and the requital falling within His. As-Saʻdī: the world and all in it will go from its people and they from it, and Allah will inherit the earth and whoever is on it and requite them for what they did.

وَنَرِثُهُ مَا يَقُولُ وَيَأْتِينَا فَرْدًا

And We will inherit from him what he speaks of, and he will come to Us alone.

19:80 (Qurʼan, opens quran.com)

Of the man who said: I will surely be given wealth and children (19:77). Aṭ-Ṭabarī: We strip him of his wealth and his children, they become Ours and not his, and he comes to Us on the Day of Resurrection alone, with no wealth. Ibn Kathīr: We strip him of it, the reverse of his claim to be given more in the next world; and he gives Mujāhid: his wealth and his children, and the one who said it was al-ʻĀṣ ibn Wāʼil. Al-Baghawī and Ibn ʻĀshūr settle what is inherited and why it is put as it is: not the saying itself but what the saying named, the wealth and the child he claimed he would be given, so that the inheriting goes back to what lies under the words and not to the words; Ibn ʻĀshūr calls the clause a substitution of inclusion for the pronoun before it, since it cannot be meant that a man’s speech is inherited from him, and al-Baghawī adds that the sense is that We do not give it to him but give it to another, and records besides a reading that We keep what he says, to requite him for it. Ibn ʻĀshūr takes the inheriting as a figure for stripping and taking, or for the death it entails, a reminder or a threat, and the inheriting of the children as their becoming Muslims, since al-ʻĀṣ was the father of ʻAmr the Companion and of Hishām, martyred at Ajnādayn. Al-Qurṭubī gives three readings: that We strip him of the wealth and children given him in the world; from Ibn ʻAbbās and others, that We inherit them after destroying him; and that We deny him what he wished for in the Hereafter and give it to others, of the Muslims. As-Saʻdī: We inherit his wealth and his children, and he passes from the world alone, with no wealth, family or helper.

رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ

My Lord, do not leave me alone, and You are the best of inheritors.

21:89 (Qurʼan, opens quran.com)

Zakariyyā calling on his Lord. Aṭ-Ṭabarī: alone, with no child and no descendant; grant me an heir from the family of Yaʻqūb to inherit from me, and then he returned the matter to Allah and said, and You are the best of inheritors. Ibn Kathīr: with no child and no heir to stand after me among the people; and the words are a supplication, and a praise suited to what he asked. As-Saʻdī: he feared that no one would stand in his place after him, calling people to Allah; and the best of inheritors is the best of those who remain and the best to follow him with good, more merciful to His servants than he; yet he asked for what would settle his heart and whose reward would run in his scales. The same words stand on the Duʻāʼ page. Ibn ʻĀshūr gives the shape of the supplication: the praise at its close is laid down to prepare the answer, as if to say You are the inheritor in truth, so decree me something out of that lofty attribute of Yours; and it is the way of the Book and of the Sunnah, he says, to name an attribute of Allah when asking Him for what is of its kind, as Ayyūb named the mercy of the most merciful. He reads the inheriting asked for as the lesser one and the inheriting praised as the better, being the wider and the more lasting. Al-Qurṭubī: the best of those who remain after everyone who dies, and he ties the words to the asking for an heir in Sūrat Maryam, that Zakariyyā knew Allah would not let His religion be lost but asked that the standing up for it should not be cut off from his own line. Al-Baghawī: a praise of Allah, that He is the Remaining after the creation perishes and the best of those who remain alive.

فَتِلْكَ مَسَاكِنُهُمْ لَمْ تُسْكَن مِّن بَعْدِهِمْ إِلَّا قَلِيلًا ۖ وَكُنَّا نَحْنُ الْوَارِثِينَ

And these are their dwellings, never inhabited after them except a few of them, and it is We who were the Inheritors.

28:58 (Qurʼan, opens quran.com)

The verse opens: and how many a town We destroyed that exulted in its livelihood. Aṭ-Ṭabarī: their dwellings were ruined after them and only the fewest were lived in again; the words read as though the dwellings were lived in for a little while, but mean that only a few of them were, and the English here follows his reading rather than the surface one. Al-Baghawī gives first Ibn ʻAbbās, that none lived in them but travellers and passers-by for a day or an hour, and aṭ-Ṭabarī’s reading after it; al-Qurṭubī gives az-Zajjāj’s, that some of the dwellings were lived in, then the objection that the case of the word makes the dwelling the little thing, with Ibn ʻAbbās; and Ibn ʻĀshūr takes it as the halt of those who pass and take the lesson, not a dwelling. And We were the Inheritors: none of theirs was left to inherit what was ruined, and the dwellings went back to what they were before they were lived in, with no owner but Allah, whose is the inheritance of the heavens and the earth. Ibn Kathīr: they turned to ruin with no one in them. At the last clause al-Qurṭubī keeps to a line, of what they left behind after their destruction, and al-Baghawī sets beside it only the verse of the earth and whoever is upon it. Ibn ʻĀshūr reads the inheriting as a metaphor for the passing on of the dwellings and its restriction to Allah as real, none but He inheriting them; the clause is a metonymy for the dwellings left without dwellers, a sign that His anger passed beyond their people to the dwellings themselves. As-Saʻdī: the Inheritors of the servants, who die and whose blessings all return to Allah, and who are brought back and requited.

وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

And to Allah belongs the inheritance of the heavens and the earth; and Allah is Aware of what you do.

3:180 (Qurʼan, opens quran.com)

After the warning to those who withhold what Allah gave them of His bounty. Aṭ-Ṭabarī: He is the Living who does not die, remaining after all His creation perishes. He asks why it is called inheritance, when inheritance is what passes from an owner to his heir at his death and the world is Allah’s before His creation perishes and after, and answers that He is telling His servants that the possessions of all His creation pass from them at their deaths, and that none remains to own what they owned but Him. Ibn Kathīr: so spend from what He has made you successors in. As-Saʻdī: it all returns to Him, and there is no sense in withholding what is leaving you. Al-Qurṭubī answers aṭ-Ṭabarī’s question in his own terms and comes out at the same place: this is not inheritance in reality, since the one who inherits in reality comes to own what he did not own before, and the heavens and the earth and what is between them were His already; the wealth was a loan in the hands of its holders, and when they die the loan goes back to the one whose it was, so that the thing runs in the way inheritance runs among people without being that. Al-Baghawī: He is the Remaining, the Everlasting after His creation perishes and their holdings pass. Ibn ʻĀshūr reads the clause as the seal of the warning to the withholders, that the wealth is the wealth of Allah and no withholder but will go and leave his, and gives the inheriting as His ownership of them going on after all mankind, who had the use of part of them, is gone.

وَمَا لَكُمْ أَلَّا تُنْفِقُوا فِي سَبِيلِ اللَّهِ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ

And why do you not spend in the way of Allah, when to Allah belongs the inheritance of the heavens and the earth?

57:10 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī: your wealth is going to Allah if you do not spend it in your lives; spend it so that it is a store with Him before you die, and it becomes an inheritance for Him whose are the heavens and the earth. Ibn Kathīr reads it as ownership: spend and do not fear poverty, for the One in whose way you spend is the Owner of the heavens and the earth. Al-Baghawī: what have you to gain by not spending on what brings you near to Allah, when you are dying and leaving your wealth? As-Saʻdī: nothing is yours; all wealth will pass from your hands, or you from it, and then dominion returns to its Owner. The same words stand in 3:180. Al-Qurṭubī reads the clause as the ground of the reproach: what is in the heavens and the earth goes back to Him by the passing away of those in them, as an inheritance goes back to the one entitled to it, and the question before it is a reproach for not spending. Ibn ʻĀshūr takes the clause as a circumstantial one bound to the spending itself, and reads its generality as taking in the people addressed, so that His inheriting the heavens and the earth is His inheriting them too: they will perish and leave their wealth to whomever Allah decreed it should come, and had they spent some of it they would have gained His good pleasure and had the good of what is going to their heirs in any case. The inheritance named, he says, is of the people of the heavens and the earth and not of the heavens and the earth themselves, since that comes only when mankind is gone and would not bear on the urging to spend.

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

And We have written in the Zabūr, after the Reminder, that the earth will be inherited by My righteous servants.

21:105 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī records the Zabūr as the books sent to the prophets and the Reminder as the Mother of the Book, from Saʻīd ibn Jubayr and Mujāhid; the books after the Tawrāh, from Ibn ʻAbbās; and the Zabūr of Dāwūd after the Tawrāh of Mūsā, from ash-Shaʻbī. He prefers the first, and reads the earth as the land of the Garden, inherited by His servants who obey Him; he records others who read it as land given to the believers in this world, or as the Children of Israel. Ibn Kathīr: what He decreed for His righteous servants, happiness and the inheritance of the earth in this world and the next. Al-Qurṭubī gathers the readings on both halves: the book named and the writing are one thing, so that the Tawrāh and the Injīl may both be called by the first word; Saʻīd ibn Jubayr makes it the Tawrāh, the Injīl and the Qurʼan, ash-Shaʻbī makes it the book of Dāwūd and the Reminder the book of Mūsā, Mujāhid and Ibn Zayd make it the books of the prophets and the Reminder the Mother of the Book with Allah, and Ibn ʻAbbās makes it the books sent down after Mūsā and the Reminder what was sent down to him. Of the land he says the best thing said is that it is the land of the Garden, since the earth of this world has been inherited by the righteous and by others alike, and he records the readings that make it the Holy Land, or the lands of the disbelieving nations opened to the community, or the Children of Israel; most of the commentators, he says, take the righteous servants to be this community. He gives Ḥamzah’s reading of the first word in the plural. Al-Baghawī takes the land as the land of the Garden and its heirs, with Mujāhid, as the community of Muḥammad; he records Ibn ʻAbbās’s lands of the disbelievers opened to the Muslims and the Holy Land, and the reading that takes after in the sense of before. Ibn ʻĀshūr, who allows both lands, if the land is of this world, reads the promise as a promise to the believers of the land in which they were hurt, and says Allah kept it on either reading. As-Saʻdī: the revealed books after the Preserved Tablet, the Mother of the Book, and the land the land of the Garden, with the succession on the earth given to the righteous as possible.

أُولَٰئِكَ هُمُ الْوَارِثُونَ ۝ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

Those are the inheritors, who will inherit al-Firdaws, abiding in it forever.

23:10–11 (Qurʼan, opens quran.com)

After those who keep their trusts and their covenants and guard their prayers (23:8–9). Aṭ-Ṭabarī: those so described in this world are the ones who inherit, on the Day of Resurrection, the dwellings in the Garden of the people of the Fire, and he gives the report from the Messenger of Allah ﷺ to that effect. Ibn Mājah 4341, from Abū Hurayrah: each of you has two dwellings, one in the Garden and one in the Fire, and if he dies and enters the Fire, the people of the Garden inherit his dwelling; ṣaḥīḥ (al-Albānī; Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam). Aṭ-Ṭabarī: al-firdaws is the garden with vines, and Mujāhid called the word Rūmī. Al-Baghawī glosses the inheriting as their inheriting the places of the people of the Fire in the Garden and carries the same report from Abū Hurayrah in the same words; Ibn Kathīr and al-Qurṭubī carry it too, al-Qurṭubī calling its chain sound, so that four of the six read the verse by it. Al-Baghawī records too that the inheriting has been read as their matter coming to the Garden as an inheritance comes to the heir. Ibn ʻĀshūr gives the figure in the word: the inheriting is borrowed for settled entitlement, inheritance being the strongest of the causes by which property is deserved, and the naming of what is inherited is held back after the word so that the hearer waits for it and the inheritance is magnified when it comes. Al-Qurṭubī: whoever does what these verses name is among the inheritors, of the dwellings of the people of the Fire in the Garden; and he allows that the attaining of the Garden is called inheriting because it comes to them and not to others, the word being borrowed either way. Ibn Kathīr: the believers inherit the dwellings of the disbelievers because all were created to worship Allah, and those who did it took the share of those who left it. As-Saʻdī: al-Firdaws is the highest and best of the Garden, theirs for the highest of qualities, or else the whole Garden, the believers in it by their ranks.

لَا تُضَارَّ وَالِدَةٌ بِوَلَدِهَا وَلَا مَوْلُودٌ لَّهُ بِوَلَدِهِ ۚ وَعَلَى الْوَارِثِ مِثْلُ ذَٰلِكَ

No mother shall be harmed through her child, nor a father through his child; and upon the heir is the like of that.

2:233 (Qurʼan, opens quran.com)

The Qurʼan’s one definite al-wārith, and it is a human heir. Printed from the longer āyah. Ibn Kathīr gives two readings of wa-ʻalā l-wārithi mithlu dhālik: that the heir likewise must not harm his kin, from Mujāhid, ash-Shaʻbī and aḍ-Ḍaḥḥāk; and, the view of the majority, that he owes the mother what the father owed, her maintenance, her rights and freedom from harm, from which some argue the maintenance of kin, reported from ʻUmar. That is the root’s ordinary sense, a thing passing from one holder to another, against which the plural and the verb said of Allah at 15:23 and after stand out: what passes to Him passes from no one and to no one after. Aṭ-Ṭabarī sets out who the heir is, the child’s heirs, the child himself or the surviving parent, and prefers the child himself, from Qabīṣah ibn Dhuʼayb and aḍ-Ḍaḥḥāk: what his father owed his mother is owed from his own wealth. Al-Qurṭubī gathers the readings, with Mālik’s report that the clause is abrogated, and takes the likeness back to the nearest thing named, that no harm be done. Ibn ʻĀshūr gives the heir in its own sense as the one to whom the dead man’s wealth passes, holds the clause abrogated, and records Sufyān’s reading of it in the figurative sense, the one who remains after another, as in and We are the Inheritors: the child’s mother. As-Saʻdī: the child’s heir, the father gone and the child without wealth, owes the nurse what the father owed, whence the maintenance of poor kin falls on the heir with means. Al-Baghawī lists the child’s heirs in their three kinds, the child himself, the surviving parent, and the reading that the heir owes only the leaving of harm.

Dua

رَبِّ لَا تَذَرْنِي فَرْدًا وَأَنتَ خَيْرُ الْوَارِثِينَ

My Lord, do not leave me alone, and You are the best of inheritors.

Qurʼan 21:89

Zakariyyā calling on his Lord; the same words stand among the verses of this Name. Ibn Kathīr: and You are the best of inheritors is a supplication, and a praise suited to what he asked; aṭ-Ṭabarī: having asked for an heir, he returned the matter to Allah. No supplication in the six ḥadīth editions calls on Allah as al-Wārith: where the word stands in a supplication, at at-Tirmidhī 3480, 3502 and 3604h, it is the hearing and sight the one praying asks to keep as his heir.

Hadith

لَا نُورَثُ مَا تَرَكْنَا صَدَقَةٌ

We are not inherited; what we leave is charity.

al-Bukhārī 6730 · ṣaḥīḥ

From ʻĀʼishah: when the Messenger of Allah ﷺ died, his wives wanted to send ʻUthmān to Abū Bakr to ask him for their inheritance, and ʻĀʼishah said: did the Messenger of Allah ﷺ not say this? Muslim 1758, the same report, names ʻUthmān ibn ʻAffān and reads mā taraknā fa-huwa ṣadaqah. Al-Bukhārī 6725 gives Abū Bakr saying the same words to Fāṭimah and al-ʻAbbās, who came asking for their land at Fadak and their share of Khaybar. Ibn Kathīr, at 19:6 and 27:16, cites the words beginning naḥnu maʻāshir, or maʻshar, al-anbiyāʼ, we, the company of prophets; no record of the six editions has that wording, and at 19:6 his editor could not find it in the printed at-Tirmidhī he names. Ibn Ḥajar, in al-Fatḥ, says a group of imams rejected the wording with naḥnu, and that this holds of that word alone: an-Nasāʼī gives it through Ibn ʻUyaynah as innā maʻāshir al-anbiyāʼ lā nūrath, and al-Ḥumaydī has it so in his Musnad; no record of an-Nasāʼī’s in the six editions carries it.

الثُّلُثُ وَالثُّلُثُ كَثِيرٌ إِنَّكَ أَنْ تَذَرَ وَرَثَتَكَ أَغْنِيَاءَ خَيْرٌ مِنْ أَنْ تَذَرَهُمْ عَالَةً يَتَكَفَّفُونَ النَّاسَ

A third, and a third is much. It is better that you leave your heirs rich than that you leave them destitute, begging from people.

Muslim 1628a · ṣaḥīḥ

From ʻĀmir ibn Saʻd, from his father: the Messenger of Allah ﷺ visited him in the Farewell Pilgrimage, in an illness that brought him near death. Saʻd said he had wealth and no heir but one daughter, and asked whether he should give two-thirds of it in charity; no; half; no; and then these words. In al-Bukhārī 6733 he says laysa yarithunī illā ibnatī, and in 1295 illā bnah; in al-Bukhārī 5659, from ʻĀʼishah bint Saʻd, I leave only one daughter, and he asks to bequeath two-thirds; al-Bukhārī 2742 closes with the narrator’s remark that he then had only a daughter.

Study Notes

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APPENDED: 2:233, THE QURʼAN’S ONE DEFINITE al-wārith, AND IT IS A HUMAN HEIR. This entry’s description OPENS on that fact and the page did not show the āyah — the reader was asked to take the book’s word for the single most telling occurrence of the Name’s own form. Printed from the longer āyah. Ibn Kathīr reads wa-ʻalā l-wārithi mithlu dhālik as the duty passing to the child’s heir, refraining from harm as the father was bound to: the responsibility is inherited along with the standing. That is the root’s ordinary sense, a thing passing from one holder to another — against which the plural and the verb said of Allah stand out. Quran.com consulted 18 September 2026. THE FIRST PASS RECORD FOLLOWS.

CARRIED ON THIS PAGE: nine verses. Kept, with the Arabic unchanged: 19:40, 21:89, 28:58, 3:180, 21:105 and 23:10–11. Appended: 15:23, in Name 61’s Arabic and English and linked with it as an exact share; and, new to the book, 19:80, wa-narithuhu mā yaqūl, the verb said of Allah, and 57:10 to wa-l-arḍ, the second mīrāth of the heavens and the earth. Duʻāʼ: Qurʼan 21:89, Zakariyyā’s own words, kept. Ḥadīth: al-Bukhārī 6730, now alone in its source; and Muslim 1628a.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 35:32, carried at Name 37; 7:128, 7:137, 26:59, 28:5, 33:27, 40:53, 42:14, 44:28, 7:43, 19:63, 26:85, 39:74, 43:72, 7:100, 7:169, 19:6, 27:16, 4:11, 4:12, 4:19, 4:176, 89:19, 4:13, 19:16, 19:39, 19:77 and 23:8–9, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: the entry had none. W-r-th counted on the pointed Tanzil text with the pause marks removed (count_wrth.py, every word given one sense and asserted in build_N97.py). Rāʼ then thāʼ, at most one letter between, since the wāw drops in yarithu and becomes tāʼ in at-turāth, return 52 words; 17 are other roots, set aside by named pattern: ḥ-r-th 14, r-f-th at 2:187 and 2:197, f-r-th at 16:66. A wider window, rāʼ then thāʼ two or more letters apart, adds no word. W-r-th is thirty-five words in thirty-four verses, 19:6 having two: said of Allah, al-wārithūn at 15:23, al-wārithīn at 21:89 and 28:58, narithu at 19:40 and narithuhu at 19:80; to Allah belongs mīrāth of the heavens and the earth, 3:180 and 57:10; a people made to inherit land, homes or the Book, Allah the agent or the verb passive, 7:128, 7:137, 26:59, 28:5, 33:27, 35:32, 40:53, 42:14 and 44:28; the Garden inherited, 7:43, 19:63, 23:10, 23:11, 26:85, 39:74 and 43:72; people inheriting the earth, the Book, or from a father or a prophet, 7:100, 7:169, 19:6 twice, 21:105 and 27:16; heirs, shares and inheritance in law and custom, 2:233, 4:11, 4:12, 4:19, 4:176 and at-turāth at 89:19. The definite singular al-wārith is in one āyah, 2:233, a human heir; of Allah the Qurʼan says only the plural and the verb. 21:89 is Zakariyyā’s own call to his Lord.

CORRECTED ON THE RECORD, THE PAGE: FOUND FALSE AND CORRECTED — the meditation said the Qurʼan calls Allah al-wārith; it never does, and the paragraph now says so. The 19:40 note said the verse closes a sūrah; Sūrat Maryam has ninety-eight āyāt, and the verse closes the passage on Maryam and ʻĪsā, with Ibrāhīm at the next verse. The ref said al-Bukhārī 1295 has laysa yarithunī illā ibnatī with 6733; 1295 reads illā bnah, and only 6733 has ibnatī. The source al-Bukhārī 6730; Muslim 1758 paired two records where Muslim 1758 reads mā taraknā fa-huwa ṣadaqah; the source is now al-Bukhārī 6730, and Muslim 1758 is in the note with its reading. The ḥadīth note said Ibn Kathīr cites naḥnu maʻāshir al-anbiyāʼ lā nūrath as a variant wording; at 19:6 and 27:16 he cites it as the ḥadīth itself, and the note now says so, with his editor’s remark at 19:6 that the wording is not in the printed at-Tirmidhī; Ibn Ḥajar, whom the editor quotes at 27:16 (al-Fatḥ, vol. 12, p. 8) as saying a group of imams rejected the word naḥnu, is seen in that quotation only. The meditation said a group of verses close by naming themselves an obligation and the limits of Allah; 4:11 and 4:12 name the shares an obligation and an ordinance from Allah, and tilka ḥudūdu llāh opens 4:13; it now says so. The meditation said the root gives back from the other side exactly once; people inherit in twenty-two of its thirty-five words; struck. The meditation said the son in the story arrives at everything else is a queue; the story says a house is only ever a queue, and the meditation now quotes that. The meditation’s quotations of 15:23, 19:40, 21:89 and Muslim 1628a are now the book’s English, with their numbers. The poem said the ownership chain has happened to every acre of ground on earth; not every acre was ever deeded, and the line now reads every acre ever deeded. The poem’s close, nothing will pass to Him, nothing ever left, set itself against the verses’ own word mīrāth and against aṭ-Ṭabarī at 3:180 and 57:10, for whom possessions pass from people at death and become an inheritance for Allah; it now says that when no one is left to own what anyone owned, it will be His as it always was, and its first line reads not an heir, where it read not the final heir, since Ibn Kathīr at 19:40 calls Allah the Inheritor of all His creation, remaining after them. REMOVED AS UNVERIFIED — the desc’s reading of 3:180 as not a forecast but a description of the present, and the meditation’s same reading, that the sentence describes no event and the handing over was never real: no commentator read says it; aṭ-Ṭabarī reads the verse of possessions passing at death, Ibn Kathīr reads 57:10 as ownership, and as-Saʻdī at 57:10 says nothing is yours but still puts the passing in the future; the page now gives each as his. The desc’s Nothing moves when Allah inherits, He was holding it while every deed was being signed, and Zakariyyā conceded the whole doctrine, now aṭ-Ṭabarī’s he returned the matter to Allah. The meditation’s opening claim that every Name in this book is a word stretched past its usual point, not counted across the Names; its Very little in the Qurʼan is set down with such precision, not counted; its executed on every Muslim estate that has ever been settled; its as these roots do; its You have never owned anything, now Ibn Kathīr’s successors in what you hold at 3:180; and its close, none of it ever left His hand. The 21:89 note’s not, finally, a closed account. The 28:58 note’s account of the story. The 3:180, 21:105 and 23:10–11 notes’ accounts of how the verses came onto the page and what the meditation does with them. The ḥadīth notes’ pointers to the meditation, and the remark that the prophets’ wording circulates widely in later tafsīr and history. The ref’s long account of the routes of Saʻd’s report, now in the ḥadīth note in short, its interpretation of the closing formulas of 4:11, 4:12 and 4:176, with their quotation marks, and a remark on al-Bukhārī 1295 attributed to a translator, on a site not opened. The story’s the route he happened to be able to see, now the route he could see. SOURCED — the ref’s half-of-knowledge report on the farāʼiḍ is weak: Ibn Mājah 2719, from Abū Hurayrah, taʻallamū l-farāʼiḍa wa-ʻallimūhā fa-innahu niṣfu l-ʻilm: ḍaʻīf (al-Albānī; Muḥammad Fuʼād ʻAbd al-Bāqī; Darussalam), very ḍaʻīf (Shuʻayb al-Arnaʼūṭ); it is the only record of niṣf al-ʻilm on the farāʼiḍ in the six editions, and is not carried. The gloss and the root field are Ibn Fāris’s; the notes on 15:23, 19:40, 19:80, 21:89, 28:58, 3:180, 57:10, 21:105 and 23:10–11 are aṭ-Ṭabarī’s, Ibn Kathīr’s and as-Saʻdī’s; Zakariyyā’s fear for his place after him in the meditation is as-Saʻdī’s.

THE SIX EDITIONS: al-wārith in six records once ʻAbd al-Wārith, a narrator named in more than three hundred records, is removed — as a word in five, and by its letters in a sixth, Ibn Mājah 4341, inside al-wārithūn; all read. Of Allah only in the lists: at-Tirmidhī 3507, al-bāqī l-wārith ar-rashīd: ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), gharīb by at-Tirmidhī; Ibn Mājah 3861, al-bāʻith al-wārith: isnād ḍaʻīf with the list (Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam), ṣaḥīḥ without it (al-Albānī). In a supplication, of the one praying and not of Allah: at-Tirmidhī 3480, from ʻĀʼishah, ʻāfinī fī jasadī wa-ʻāfinī fī baṣarī wa-jʻalhu l-wāritha minnī: ḥasan gharīb by at-Tirmidhī, who quotes Muḥammad as saying that Ḥabīb ibn Abī Thābit heard nothing from ʻUrwah; isnād ḍaʻīf (Aḥmad Shākir; al-Albānī), ḍaʻīf (Darussalam). At-Tirmidhī 3502, from Ibn ʻUmar, wa-mattiʻnā bi-asmāʻinā wa-abṣārinā wa-quwwatinā mā aḥyaytanā wa-jʻalhu l-wāritha minnā: ḥasan gharīb by at-Tirmidhī; ḥasan (Aḥmad Shākir; al-Albānī; Bashshār ʻAwwād Maʻrūf), ḍaʻīf (Darussalam). At-Tirmidhī 3604h, from Abū Hurayrah, mattiʻnī bi-samʻī wa-baṣarī wa-jʻalhumā l-wāritha minnī: ḥasan gharīb min hādhā l-wajh by at-Tirmidhī, with no other grade given. No supplication calls on Allah as al-Wārith; the Duʻāʼ page keeps 21:89. Ibn Mājah 4341, from Abū Hurayrah, the two dwellings and fa-dhālika qawluhu taʻālā ulāʼika humu l-wārithūn: ṣaḥīḥ (al-Albānī; Shuʻayb al-Arnaʼūṭ), ḍaʻīf (Darussalam), now in the 23:10–11 note. Lā nūrath in thirty-three records; the wives sending ʻUthmān to Abū Bakr are ʻĀʼishah’s report at al-Bukhārī 6730, mā taraknā ṣadaqah, contained letter for letter, and Muslim 1758, which has no sub-letter, fa-huwa ṣadaqah, contained in two runs only; Muslim 1757c, Abū Dāwūd 2963 and at-Tirmidhī 1610 also name ʻUthmān and the inheritance, and the three are now read whole. All three are Mālik ibn Aws ibn al-Ḥadathān’s report of the session with ʻUmar, and the place ʻUthmān holds in them is not the place the other report gives him: here he is one of the group admitted before ʻUmar, with ʻAbd ar-Raḥmān ibn ʻAwf, az-Zubayr and Saʻd, and the dispute ʻUmar is asked to judge is between al-ʻAbbās and ʻAlī, whereas at al-Bukhārī 6730 the wives send ʻUthmān to Abū Bakr. The words ʻUmar puts to them under oath are lā nūrathu mā taraknā ṣadaqah, and at-Tirmidhī has mā taraknāhu ṣadaqah in both places he gives it. All three tellings carry the root’s noun, twice, in ʻUmar’s account of what the two had sought from Abū Bakr, the one his inheritance from his brother’s son and the other his wife’s from her father; at-Tirmidhī closes that there is a long story in the report and calls it ḥasan ṣaḥīḥ gharīb from the ḥadīth of Mālik ibn Anas, with ṣaḥīḥ from Aḥmad Shākir and al-Albānī, ḥasan ṣaḥīḥ from Bashshār ʻAwwād Maʻrūf and agreed upon from Zubair ʻAlī Zaʼī. Abū Dāwūd’s rows: ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd), Zubair ʻAlī Zaʼī referring it to the two Ṣaḥīḥs. Muslim’s record carries no grade rows. Abū Bakr to Fāṭimah and al-ʻAbbās, their land at Fadak and their share of Khaybar: al-Bukhārī 6725. Naḥnu maʻāshir or maʻshar al-anbiyāʼ is in no record. Saʻd’s report: Muslim 1628a, the printed portion contained letter for letter; al-Bukhārī 6733, 1295, 5659 and 2742, read for the daughter and the question.

READ: Ibn Fāris, Maqāyīs al-Lughah, the entry w-r-th whole, vol. 6, p. 105, on Shamela, with the editor’s footnote naming ʻAmr ibn Kulthūm. Aṭ-Ṭabarī at 3:180 on wa-lillāhi mīrāthu s-samāwāti wa-l-arḍ, 57:10 on its first sentence, 19:40, 19:79–80, 15:23 on its first verse, 21:89–90 to his verdict on the wife, 28:58, 21:105 whole, 23:8–10 on ulāʼika humu l-wārithūn and 23:11 on al-firdaws. Ibn Kathīr at 3:180 and 57:10 on the same words, 19:40, 19:80, 21:89, 28:58, 21:105, 23:10–11 on the two dwellings, and 19:6 and 27:16 on the prophets’ inheritance. As-Saʻdī at 3:180, 57:10, 21:89 and 23:10–11.

NOT READ: al-Mujmal; al-Khalīl’s al-ʻAyn, ar-Rāghib and Lisān al-ʻArab for w-r-th in print; at 2:233, the reports aṭ-Ṭabarī cites, word by word; aṭ-Ṭabarī at 19:6 and 27:16, downloaded; Ibn Ḥajar’s al-Fatḥ in print; any source for the land records of the poem’s first stanza.

OPEN: whether the English of 28:58, never inhabited after them except briefly, should follow aṭ-Ṭabarī’s except a few of them, which the note gives; left, for the author — since closed, as recorded below. Whether the English of 21:105, in the Zabūr, after the Reminder, should follow aṭ-Ṭabarī’s preferred in the books, after the Mother of the Book; left, for the author — since closed, as recorded below. The poem’s pull the deed to almost any old ground back far enough and the paper simply stops is a generality, not compared with any history of land records; kept. Its All of them. No exceptions. is hyperbole; kept. The story’s copper pans passing on in another forty-six years is an invented figure; kept. The story’s fractions fixed long before she was born, which no wish of hers could have altered, is the religious rule and not the law of a country with solicitors; kept as the story’s.

COHERENCE: the desc, the ref and the notes give the same thirty-five words, the same Ibn Fāris and the same readings of 3:180 and 21:89 under the same numbers; 15:23 is linked with Name 61 as an exact share, and Name 61’s Study Note records it; the meditation quotes 15:23, 19:40, 3:180, 21:89, 21:105, 23:10–11 and Muslim 1628a in the book’s English, cites Ibn Mājah 4341 as the 23:10–11 note does, and quotes the story’s last line as the story has it; the poem’s close and the meditation’s close now say what aṭ-Ṭabarī says at 3:180.

ON THE AUTHOR’S DECISION, THE TWO RENDERINGS: the author has settled both renderings this page left him. At 28:58 the English now reads except a few of them, aṭ-Ṭabarī’s reading, in place of except briefly: he says the words read as though the dwellings were lived in for a little while but mean that only a few of them were, and Ibn Kathīr’s they turned to ruin with no one in them stands with him; the note records that the English follows him rather than the surface reading, and the verse is carried at this Name alone, so nothing else in the book moves. At 21:105 the English keeps Zabūr and the Reminder, the verse’s own terms: what is disputed there is not the words but their referents, and aṭ-Ṭabarī’s preferred reading of them, the books sent to the prophets and the Mother of the Book, on Saʻīd ibn Jubayr and Mujāhid, stays in the note beside the readings of Ibn ʻAbbās and ash-Shaʻbī, so that the translation line settles nothing the commentators leave open. Both items are closed.

ON THE AUTHOR’S LIST, THE RECORDED GROUP: the list gathers in one place the passages of the creative pages that are the author’s own and are kept, so that no later pass corrects them. The entries at this Name are the hyperbole of POEMS 97, the copper pans of CH 97 passing on in another forty-six years, and the fractions of CH 97, which the story gives as the religious rule and not the law of a country. This note already records all three; that record stands, the passages are unchanged, and they stay with him. AFTER THE TAFSĪR READING AT NAME 97: the commentators the line above left unread at the verses of this page are read, and that line no longer stands as it did. All six were swept for w-r-th at every one of the nine entries and every passage carrying the root was read at each, so that al-Qurṭubī, al-Baghawī and Ibn ʻĀshūr, who had been read at no verse of this Name, are now read at all nine. With this Name the reading asked for at Names 91 to 97 is done at every verse of all seven pages. Nothing on the page was found false and no claim came off it. What the reading gives the notes, in order: at 15:23 al-Baghawī takes up the Name as a Name, the only commentator on this page to do so, giving al-wārith as one of the attributes and glossing it as the One remaining after the perishing of the creation, which is the sense this Name carries and had not had from a commentator before; and al-Qurṭubī answers there the very question aṭ-Ṭabarī raises at 3:180, that Allah owns all before and after but gave His servants ownership, so that when they die the claims are cut off and He is inheritor in that respect. At 3:180 al-Qurṭubī answers the question a second time and in other terms, that this is not inheritance in reality, the real inheritor coming to own what he did not own before, and the wealth having been a loan returned at death to the one whose it was; so the question the note records aṭ-Ṭabarī asking is now answered twice from a second commentator, once at each of two entries. At 19:80 al-Baghawī and Ibn ʻĀshūr settle that what is inherited is not the man’s speech but what his speech named. At 21:89 Ibn ʻĀshūr gives the shape of the supplication, the praise laid down to prepare the answer, and names the way of the Book and the Sunnah in asking by an attribute. At 57:10 Ibn ʻĀshūr makes the inheriting of the heavens and the earth take in the people addressed. At 21:105 al-Qurṭubī gathers the readings of both halves and prefers the land of the Garden, on the ground that the earth of this world has been inherited by the righteous and by others alike. And at 23:10–11 al-Baghawī carries the same report of the two dwellings that this page carries, so that two of the six read the verse by it, while Ibn ʻĀshūr names the figure, inheritance borrowed for settled entitlement. What is still owed at this Name is the full entry rather than the root passage at each of the nine, the lexicons at the root, and the two verses read at Ibn Kathīr but not at aṭ-Ṭabarī; and for the run as a whole, what each Name’s own record now names. AFTER THE ḤADĪTH READING: the three records that name ʻUthmān were read whole, and the line above now says what they are and where ʻUthmān stands in them, which is not where the other report sets him. Nothing on the page changed.

IN BUILD 196, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, pp. 863–864), Lisān al-ʻArab (vol. 2, p. 199) and al-Khalīl (al-ʻAyn, vol. 8, p. 234) are read at Shamela through its page reader, not in print, for w-r-th: inheritance is property passing to you from another without contract, and Allah described Himself as al-wārith; Lisān, the One who remains after all creation perishes and inherits them; al-Khalīl, al-īrāth the leaving of a thing; nothing on this page is at odds with them, and the NOT READ line owes them only in print; the notes no longer describe their own reading or this page. IN BUILD 201, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 15:23, 19:40 and 19:80 are read whole from the pinned dataset; the 15:23 note no longer gives the Name as a Name to al-Baghawī alone, since Ibn Kathīr at 19:40 calls Him al-wārith of all His creation, as the desc says; at 19:40 the Lord alone remaining is al-Baghawī’s and not al-Qurṭubī’s; Ibn Kathīr and as-Saʻdī are given at 15:23, as-Saʻdī at 19:40 and 19:80, Ibn ʻĀshūr’s sense of the inheriting at all three, and al-Qurṭubī’s further readings at 15:23 and 19:80; the record after the tafsīr reading at this Name, that all nine entries were swept and every verse of Names 91 to 97 done, falls short by one: the page carries ten, and 2:233 was never swept, no reader having a file for it in the dataset read; the NOT READ line owes seven entries, 2:233 among them. IN BUILD 202, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 21:89, 28:58, 3:180, 57:10 and 21:105 are read whole from the pinned dataset, the Duʻāʼ note on 21:89 with them; at 28:58 three of the six read the exception in its surface sense, and the note gives them, while the English keeps the author’s reading after aṭ-Ṭabarī, by the default of his list; the last clause is given to al-Qurṭubī and al-Baghawī as each has it; al-Baghawī is given at 21:89, 57:10 and 21:105, as-Saʻdī at 21:89, 28:58 and 21:105, Ibn ʻĀshūr’s continuing ownership at 3:180, his inheritance of the people at 57:10 and his two lands at 21:105; the NOT READ line owes 23:10–11 and 2:233. IN BUILD 203, FROM THE BACKLOG READING OF THE TAFSĪR: the six entries at 23:10–11 are read whole from the pinned dataset, and 2:233’s six, which the dataset read did not hold, fetched at the pin and read, as-Saʻdī, al-Baghawī and Ibn Kathīr whole and the other three at the heir clause and their verdicts; at 23:10–11 four of the six read the verse by the report of the two dwellings, not two, and the record after the tafsīr reading at this Name says two; al-Qurṭubī’s two senses, Ibn Kathīr, al-Baghawī’s other reading and as-Saʻdī are given; at 2:233 Ibn Kathīr gives two readings and chooses neither, and the gloss the note and the 124 record set in his mouth is not his; the six readings of the heir are given, among them Sufyān’s, which Ibn ʻĀshūr records, of the one who remains; the NOT READ line owes only the remainder of 2:233 at three readers.

IN BUILD 204, FROM THE PHASE 2 READING: the ref gave Ibn Kathīr one reading of the heir clause at 2:233, where he gives two and chooses neither; it now gives both, as the 2:233 note does; the opening of this Study Note keeps its words (A18) and is corrected by this record. IN BUILD 205, FROM THE READING OF THE ḤADĪTH COMMENTARY: Ibn Ḥajar’s al-Fatḥ on the chapter of we are not inherited is read in a web transcription, not in print, which shows no volume or page: a group of imams rejected the wording with naḥnu, which he says holds of that word alone, since an-Nasāʼī gives innā maʻāshir al-anbiyāʼ through Ibn ʻUyaynah and al-Ḥumaydī has it so in his Musnad, with al-Haytham ibn Kulayb, aṭ-Ṭabarānī and ad-Dāraquṭnī named after them; none of the lā nūrath records of the six editions carries either wording; the note now says so, and the NOT READ line owes al-Fatḥ in print only.

IN BUILD 206, FROM THE BACKLOG READING OF THE GRADES: the grades of Ibn Mājah’s list are read in the editions’ text at Shamela through its page reader, not in print: al-Albānī grades the report ṣaḥīḥ without the enumeration of the Names; Shuʻayb al-Arnaʼūṭ gives its isnād as ḍaʻīf with the Names, their naming an insertion by some narrators, the report without them standing in al-Bukhārī; Muḥammad Fuʼād ʻAbd al-Bāqī’s edition gives no verdict of its own and quotes az-Zawāʼid, that Ibn Mājah’s route is ḍaʻīf; the ṣaḥīḥ and ḥasan ṣaḥīḥ this page gave the list were the dataset’s rows and not the editions’ verdicts on it, and the ref and the line on the six editions now give the editions’ verdicts. IN BUILD 206, FROM THE BACKLOG READING OF THE TAFSĪR: the rest of aṭ-Ṭabarī’s, al-Qurṭubī’s and Ibn ʻĀshūr’s entries at 2:233 is read, fetched at the pin, al-Qurṭubī’s and Ibn ʻĀshūr’s whole and aṭ-Ṭabarī in every passage of his own words: every claim the note makes of the three holds; their other verdicts, on the two full years, the reading yutimma, lā tuḍārra as a prohibition, weaning and the wet-nurse, touch nothing this page carries, and al-Qurṭubī reports an-Naḥḥās calling aṭ-Ṭabarī’s choice of the child as the heir a strange view soundly argued; the NOT READ line owes only the reports aṭ-Ṭabarī cites.

IN BUILD 207, FROM THE READING OF THE GRADES: Muḥammad Fuʼād ʻAbd al-Bāqī is no longer named as a grader on this page: the row the ḥadīth dataset gives in his name is al-Albānī’s ruling as it is printed with ʻAbd al-Bāqī’s edition of Ibn Mājah, read at Shamela through its page reader, not in print, and the edition gives no verdict of its own beyond quoting az-Zawāʼid; al-Albānī’s grade stands where it stood, and earlier records keep their words.

الرشيدNext · Name 98The Guide to the Right Path

Ar-Rashīd

Read Name 97 in the full reader