Name 98 of 99

الرشيد

The Guide to the Right Path

Ar-Rashīd

The instruction that made no sense — direction that proves right.

Meaning

From r-sh-d, which Ibn Fāris gives as one root pointing to the straightness of the way: al-marāshid are the aims of roads, and rushd is the opposite of ghayy. The Qurʼan sets the two apart: The right course has become clear from the wrong (2:256). The root stands nineteen times, never of Allah. The form rashīd stands three times, all in Sūrat Hūd: the right-minded man Lūṭ asks for among his people (11:78), the title Shuʻayb’s people give him (11:87), and the command of Pharaoh, which was not rashīd (11:97). The one murshid in the Qurʼan is denied to the one Allah leaves astray: you will never find for him a protector to direct him aright (18:17). The Name itself stands in the list at at-Tirmidhī 3507.

Root r-sh-d — the straightness of the way (istiqāmat aṭ-ṭarīq); rushd, the opposite of ghayy (khilāf al-ghayy)

Counted on the Tanzil text with the pause marks removed, every return read in its verse: rāʼ, shīn and dāl with at most one letter between return 19 words in 19 verses, and a wider sweep adds none. None is said of Allah. Of people: yarshudūn 2:186; the rushd of orphans 4:6; rajulun rashīd 11:78; al-ḥalīm ar-rashīd, of Shuʻayb, 11:87; Mūsā asking to be taught of rushd 18:66; We gave Ibrāhīm his rushd 21:51; ar-rāshidūn 49:7, the root’s only rāshid and its only plural participle; the jinn who submitted 72:14. A way: sabīl ar-rushd against sabīl al-ghayy 7:146; sabīl ar-rashād in Pharaoh’s mouth at 40:29 and the believer’s at 40:38. The right course: against al-ghayy 2:256; the recitation guides to it 72:2. From Allah, or in His power alone: 18:24, 72:10, 72:21. A command, Pharaoh’s, denied rashīd: 11:97. A guide, walīyan murshidā, denied: 18:17. A supplication: 18:10. The form rashīd stands only at 11:78, 11:87 and 11:97; ar-rashīd once, 11:87. Ibn Fāris (Maqāyīs al-Lughah, vol. 2, p. 398): one root pointing to istiqāmat aṭ-ṭarīq; al-marāshid, the aims of roads; ar-rushd and ar-rashad, khilāf al-ghayy. At 11:87 aṭ-Ṭabarī and Ibn Kathīr read ar-rashīd as mockery and as-Saʻdī adds that it is true of Shuʻayb; al-Qurṭubī prefers that they said it in earnest. At 40:29 Ibn Kathīr: Pharaoh lied in the claim. At 49:7 Ibn Kathīr: those to whom Allah gave their rushd. In the six editions ar-rashīd is said of Allah only in the list at at-Tirmidhī 3507, gharīb by at-Tirmidhī, ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), and in the supplication at at-Tirmidhī 3419, dhā l-ḥabli sh-shadīdi wa-l-amri r-rashīd; the list at Ibn Mājah 3861 has ar-rāshid. Ḥadīth: Abū Dāwūd 4607, the rightly guided caliphs; al-Bukhārī 6382, the istikhārah.

Story

The old orchardist Suheil gave his nephew one instruction when he handed over the trees: never let the young ones fruit in the first three years. Strip the blossom. All of it, every spring.

Ziyad was twenty-three and had opinions. He thought it was superstition — here was a healthy tree, trying to give him apples, and he was to walk down the row destroying them by hand. In the second year he cheated on four trees at the end of the row. Left the blossom, got a small crop, ate them, felt vindicated.

For three years there was nothing to see. The four had their little harvests and the rest had none, and Ziyad, walking the row in autumn, could not have picked out which was which by looking. The difference was underground and it was being made in silence. It surfaced in the fifth year and was past arguing with by the sixth: four trees with thin trunks and a cramped, twisting habit, throwing small fruit every other year and dropping most of it early, standing beside trees half again their height that had never been asked to do anything but grow. He had let the four spend, in infancy, what they needed for their roots. The cost had been invisible at the moment he chose it and could not be recovered once it showed.

He apologized to his uncle, who was not remotely surprised. “You would not have believed me,” Suheil said. “Nobody does. That is why I told you the rule instead of the reason. The rule works whether or not you understand it, and by the time you understand it, it is too late to follow it.”

There was a second rule, about the irrigation channels in August, and Ziyad kept it for eleven years without once asking why. He said afterward that this was not obedience and it was certainly not faith. It was arithmetic. He had already paid for the privilege of finding out, and the fee had been four trees and about forty years, and he had worked out that he could not afford the education twice.

He left the four standing. He could have grubbed them out and replanted, and his wife told him to, and the man from the cooperative told him to, and he did not. He never gave anybody a satisfactory reason. The closest he came was to say that a healthy orchard teaches you nothing.

They are at the end of the row still, fifty-seven years on, small and awkward among the big ones. When Ziyad handed the orchard to his daughter he walked her down to them first, and told her the rule, and did not tell her the reason.

Poem

An orchestra tunes to one note, carefully,
before the first bar is played —
every string and every reed brought to one pitch,
checked and rechecked until the whole room agrees.

Then the seats give off their bodies’ heat and breath.
The temperature climbs a few degrees inside an hour
and everything begins to move.
A string lengthens. A reed warms.
They do not even drift the same direction.

No player can hear it happening to himself.
Each one is inside his own instrument,
and each small slippage sits well under the threshold
at which a human being notices anything —
which is exactly why, left alone,
a hundred of them would arrive together
at an ending nobody wrote.

What happens instead is correction.
Continuous, inaudible, the whole evening long:
a violin leaning almost nothing sharper,
a wind section giving back a fraction
no one in the seats will ever consciously hear.

And so the last chord lands where it was written,
after three hours of everything in that room
quietly working to put it somewhere else.

Ar-Rashīd governs the whole of it —
and the image breaks at exactly this point.
There is no ear held to the section, listening for drift.
No second thought. No adjustment to an adjustment.
He has never once corrected Himself.
The direction was sound when He gave it,
and it is sound now,
and it arrives.

Reflection

The Directing

This Name is not a sentence in the Qurʼan. The word rashīd is there, but the Qurʼan gives it to men and denies it to Pharaoh’s command — and once, memorably, it is thrown: Shuʻayb’s people told him he was surely the forbearing, the right-minded one, and aṭ-Ṭabarī and Ibn Kathīr hear mockery in every word of it. Ar-Rashīd reaches us through the enumeration transmitted by at-Tirmidhī, and it is worth saying so plainly rather than letting a reader assume a verse standing behind it. What the Qurʼan gives in abundance is the root, and the root is exact.

Rushd is not information. Ibn Fāris traces the root to the straightness of a road, and its opposite, in his entry and in the Qurʼan, is not ignorance but ghayy — in aṭ-Ṭabarī’s words, passing beyond the truth and going astray. There shall be no compulsion in the religion, the verse says, and gives the reason in the same breath: The right course has become clear from the wrong (2:256). The distinction is available to be seen. But the root’s most useful appearance is negative. Of Pharaoh, with a kingdom and its notables behind him, the Qurʼan records the verdict in four words: and the command of Pharaoh was not rashīd (11:97). Every instrument of governance, and the governing itself unsound.

Which is where this Name separates from Al-Hādī, four Names back, and the separation has to be made or the two collapse into one. Al-Hādī concerns what He does for the traveler — the road shown, the heart turned, the foot set down. Ar-Rashīd concerns the soundness of His own governing. His direction of the whole affair requires no advisor, admits no revision, and arrives. He does not learn as He goes. He has never had cause to reconsider. There is no draft.

The Qurʼan’s long illustration of this is the episode Mūsā walks into with the word itself in his mouth: May I follow you on condition that you teach me from what you have been taught of sound judgement (18:66), he asks the servant whom Allah had taught knowledge from Himself — and the word for sound judgement is rushdan. And then he watches him hole a working boat, kill a boy, and rebuild a wall for a town that had refused them food. Mūsā objects each time. Every objection is decent. Every objection is wrong. He is a prophet of Allah and he cannot see it. And when the reasons finally come they are not mysterious at all — the boat had to be damaged to be kept from a king seizing every sound vessel; there was a treasure under the wall belonging to two orphans. Not inscrutable. Simply information he did not have. The lesson is not that Allah’s ways are unknowable. It is that we are working from the visible portion.

So the honest question is the one every person actually asks: how do I know which path is the right one? And the answer the modern mind reaches for is a sort of moral weather — that there is a right direction out there, impersonal and real, and the task is to align yourself with it as best you can manage. That is not this Name. Ar-Rashīd is not a guidance. He is not a principle, or an order, or a current running through things that you hope to fall into step with. He is Someone. And the entire difference between those two accounts is that Someone can be asked.

We were taught how to ask, in detail, for precisely this situation. Jābir ibn ʻAbdillāh reported that the Prophet ﷺ taught them istikhārah in all their affairs as he taught them a sūrah of the Qurʼan. Two rakʻahs, and then a supplication that concedes everything before it requests anything: You have power and I have none; You know and I do not know; and You are the Knower of all that is hidden. Then the request — if this matter is good for me in my religion, my living, and the outcome of my affair, decree it and make it easy and bless me in it; and if it is bad for me, turn it away from me and turn me away from it.

But the clause that answers the question is the last one, and it is the clause people forget: and ordain for me the good, wherever it may be, then make me content with it. Not show me which of my two options is correct. Not confirm what I already want. Decree the good wherever it happens to be, including where I was not looking, including behind the door I was hoping You would close — and then do the second thing, the one I cannot do for myself, and make me willing. That is what living under this Name looks like. You are not required to see the reason; Mūsā did not see it, three times running. You are required to ask, and to move, and to take the correction when it comes — and to understand that the correction is not a rebuke. It is the direction that was sound the entire time, finally reaching you.

You will not be shown the reason, and Mūsā was not shown it either until the third objection — so ask Ar-Rashīd for the good wherever it is, and then for the harder gift, which is to be made content with it.

Qurʼan

فَلْيَسْتَجِيبُوا لِي وَلْيُؤْمِنُوا بِي لَعَلَّهُمْ يَرْشُدُونَ

So let them respond to Me and believe in Me, that they may be rightly guided.

2:186 (Qurʼan, opens quran.com)

The close of the verse; Name 36 carries its opening and Name 44 the whole of it. Yarshudūn is said of those who respond, not of the One responded to. Aṭ-Ṭabarī: let them respond to Me in obedience and believe in Me, and be guided by that, and so be rightly directed; he gives ar-Rabīʻ: that they may be guided. None of the nineteen occurrences of the root is said of Allah.

يَهْدِي إِلَى الرُّشْدِ فَآمَنَّا بِهِ

It guides to what is right, so we have believed in it.

72:2 (Qurʼan, opens quran.com)

The jinn, of the recitation they heard (72:1); Name 67 carries the whole verse. Aṭ-Ṭabarī: it points to the truth and to the way of what is right. Ibn Kathīr: to soundness and success.

لَا إِكْرَاهَ فِي الدِّينِ ۖ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ

There shall be no compulsion in the religion. The right course has become clear from the wrong.

2:256 (Qurʼan, opens quran.com)

One of the two verses that set this root against ghayy; the other is 7:146, the way of rushd and the way of ghayy. Aṭ-Ṭabarī: rushd is said when one hits on the truth and what is right, and ghayy when one passes beyond the truth and goes astray; so the truth has become plain from falsehood. As-Saʻdī: after that, no one is left an excuse or an argument.

إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاتَّبَعُوا أَمْرَ فِرْعَوْنَ ۖ وَمَا أَمْرُ فِرْعَوْنَ بِرَشِيدٍ

To Pharaoh and his establishment, but they followed the command of Pharaoh, and the command of Pharaoh was not rashīd.

11:97 (Qurʼan, opens quran.com)

Aṭ-Ṭabarī: the command of Pharaoh does not direct whoever accepts it from him to any good, nor guide him to what is sound, but brings him to the Fire. Ibn Kathīr: there is no rushd in it and no guidance, only ignorance and misguidance. With 11:78 and 11:87 it is one of the three places the form rashīd stands in the Qurʼan.

قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَن نَّفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنتَ الْحَلِيمُ الرَّشِيدُ

They said: O Shuʻayb, does your prayer command you that we should leave what our fathers worship, or not do with our wealth what we please? Indeed, you are the forbearing, the right-minded.

11:87 (Qurʼan, opens quran.com)

Name 32 carries the verse in the same words, for al-ḥalīm. Aṭ-Ṭabarī glosses ar-rashīd as sound in his command to them to leave the idols, then says they said it in mockery, and that the people of interpretation said so, giving Ibn Jurayj and Ibn Zayd. Ibn Kathīr names Ibn ʻAbbās, Maymūn ibn Mihrān, Ibn Jurayj, Ibn Aslam and Ibn Jarīr for the mockery. As-Saʻdī reads it as mockery and adds that what they said in mockery is true of him. Al-Qurṭubī records the mockery reading, from Qatādah, among others, and calls better than all of them that they said it in earnest, from what comes before it and after.

قَالَ لَهُ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا

Mūsā said to him: May I follow you on condition that you teach me from what you have been taught of sound judgement?

18:66 (Qurʼan, opens quran.com)

Mūsā to the servant whom Allah had taught knowledge from Himself (18:65). Aṭ-Ṭabarī: teach me, of the knowledge Allah taught you, what is a way to the truth and a pointer to guidance. Ibn Kathīr: a request made gently, not as a demand; something by which I may be directed aright in my affair. The servant answers that he will not be able to have patience with him (18:67); after the boat, the boy and the wall, he gives the explanation (18:78).

أَلَيْسَ مِنكُمْ رَجُلٌ رَّشِيدٌ

Is there not among you one right-minded man?

11:78 (Qurʼan, opens quran.com)

Lūṭ to his people, when they came hurrying to him for his guests. Aṭ-Ṭabarī: is there not among you a man of rushd, who would forbid the one who wants to commit the indecency with my guests and stand between them; he gives Ibn Isḥāq: a man who knows the truth and forbids wrong. Ibn Kathīr: a man in whom there is good, who accepts what I command and leaves what I forbid.

وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ ۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ

But Allah has endeared faith to you and made it seemly in your hearts, and made hateful to you disbelief and defiance and disobedience. Those are the rightly-directed.

49:7 (Qurʼan, opens quran.com)

The page carries the verse from wa-lākinna. Aṭ-Ṭabarī: the rāshidūn are those who travel the road of the truth, and he gives Ibn Zayd, asked where this came from: a bounty from Allah and a favour, the words of the next verse (49:8). Ibn Kathīr: those so described are the rāshidūn, to whom Allah has given their rushd. As-Saʻdī: those whose knowledge and deeds are sound, and the good that came to them is by Allah’s bounty, not by their own power. The only rāshid in the Qurʼan, and the root’s only plural participle.

مَنْ يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِ وَمَنْ يُضْلِلْ فَلَنْ تَجِدَ لَهُ وَلِيًّا مُرْشِدًا

Whomever Allah guides, he is the guided one; and whomever He leaves astray, you will never find for him a protector to direct him aright.

18:17 (Qurʼan, opens quran.com)

Of the young men of the Cave. The only murshid in the Qurʼan, and it is denied. Aṭ-Ṭabarī: you will never find for him a friend or an ally who would direct him to it, for granting success and forsaking are Allah’s. Ibn Kathīr: He is the One who directed these young men to guidance from among their people; whomever Allah guides is guided, and whomever He leaves astray has no guide.

Dua

رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا

Our Lord, grant us mercy from Yourself, and prepare for us right guidance in our affair.

Qurʼan 18:10

The supplication of the young men of the Cave, the one supplication among the nineteen occurrences of the root; Name 77 carries it in the same words. Aṭ-Ṭabarī: rashad, soundness toward doing what You love; Ibn Kathīr: make our outcome rashad. No supplication in the six ḥadīth editions calls on Allah as ar-Rashīd. At-Tirmidhī 3419 addresses Him dhā l-ḥabli sh-shadīdi wa-l-amri r-rashīd: gharīb (at-Tirmidhī’s own verdict); ḍaʻīf al-isnād (Aḥmad Shākir; al-Albānī); ḍaʻīf (Bashshār ʻAwwād Maʻrūf; Darussalam). At-Tirmidhī 3483 teaches allāhumma alhimnī rushdī wa-aʻidhnī min sharri nafsī: ḥasan gharīb (at-Tirmidhī’s own verdict); ḥasan (Bashshār ʻAwwād Maʻrūf); ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam).

اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ

O Allah, guide me among those You have guided.

Abū Dāwūd 1425; at-Tirmidhī 464 · ṣaḥīḥ (al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Darussalam) at Abū Dāwūd 1425; ṣaḥīḥ (Darussalam) at at-Tirmidhī 464; at-Tirmidhī’s own verdict: ḥasan

The opening of the qunūt of witr; Name 46 carries it at greater length and Name 25 a later clause. It has no word of this root, and is given as the nearest request in meaning: to be guided among those Allah has guided.

Hadith

فَعَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الْمَهْدِيِّينَ الرَّاشِدِينَ تَمَسَّكُوا بِهَا وَعَضُّوا عَلَيْهَا بِالنَّوَاجِذِ

So keep to my sunnah and the sunnah of the guided, rightly-directed caliphs; hold fast to it, and bite on it with the molar teeth.

Abū Dāwūd 4607 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd); isnād ṣaḥīḥ (Darussalam)

From al-ʻIrbāḍ ibn Sāriyah: whoever of you lives after me will see much disagreement, so keep to my sunnah. The printed words are Abū Dāwūd 4607’s. At-Tirmidhī 2676 has the adjectives the other way, ar-rāshidīna l-mahdiyyīn, after fa-man adraka dhālika minkum fa-ʻalayhi, and without tamassakū bihā: ḥasan ṣaḥīḥ (at-Tirmidhī’s own verdict; Bashshār ʻAwwād Maʻrūf), ṣaḥīḥ (al-Albānī), isnād ṣaḥīḥ (Darussalam). Ibn Mājah 42 and 43 also read ar-rāshidīna l-mahdiyyīn. None of the four has min baʻdī after the caliphs. Ar-rāshidīn is said of men, as ar-rāshidūn is at 49:7.

اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ … وَاقْدُرْ لِيَ الْخَيْرَ حَيْثُ كَانَ ثُمَّ رَضِّنِي بِهِ

O Allah, I seek Your guidance by Your knowledge, and I seek ability by Your power … and ordain for me the good, wherever it may be, then make me content with it.

al-Bukhārī 6382 · ṣaḥīḥ

From Jābir: the Prophet ﷺ taught them the istikhārah in all affairs as he taught them a sūrah of the Qurʼan. The printed words are al-Bukhārī 6382’s, with the lines between them left out. The closing clause reads thumma raḍḍinī bihi at al-Bukhārī 6382 and 7390, Abū Dāwūd 1538 and Ibn Mājah 1383, and thumma arḍinī bihi at al-Bukhārī 1166, at-Tirmidhī 480 and an-Nasāʼī 3253. Name 71 carries al-Bukhārī 1166. The report has no word of this root; it is the supplication for the right course in an affair.

Study Notes

Verified — derived from root / enumeration

ShowHide the Study Notes (2,065 words)

CARRIED ON THIS PAGE: nine verses. Kept, with the Arabic unchanged: 2:186, 72:2, 2:256, 11:97, 11:87, 18:66, 11:78 and 49:7. Appended, new to the book: 18:17 from man yahdi llāhu, the one murshid in the Qurʼan, denied to the one Allah leaves astray. Duʻāʼ: Qurʼan 18:10, the one supplication among the root’s nineteen occurrences, in Name 77’s Arabic and English and linked with it as an exact share; and Abū Dāwūd 1425 with at-Tirmidhī 464, the opening of the qunūt, kept, with the source and grade Names 25 and 46 give. Ḥadīth: Abū Dāwūd 4607, now alone in its source; and al-Bukhārī 6382, the istikhārah, kept.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 7:146, carried at Name 10; 4:6, carried at Name 40; 72:14, carried at Name 86; 21:51, 40:29, 40:38, 18:24, 72:10, 72:21, 18:10, 72:1, 18:65, 18:67, 18:78 and 49:8, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: the entry had none. R-sh-d counted on the pointed Tanzil text with the pause marks removed (count_rshd.py, every word given one sense and asserted in build_N98.py). Rāʼ, shīn and dāl in order with at most one letter between return 19 words in 19 verses; up to three letters between, and at any distance, return none more, and no word of another root is returned. Of people 8: yarshudūn 2:186, the orphans 4:6, rajulun rashīd 11:78, Shuʻayb 11:87, Mūsā asking 18:66, Ibrāhīm 21:51, ar-rāshidūn 49:7, the jinn who submitted 72:14. A way 3: 7:146, set against sabīl al-ghayy, and sabīl ar-rashād at 40:29 and 40:38. From Allah or in His power alone 3: 18:24, 72:10, set against sharr, and 72:21, set against ḍarr. The right course 2: 2:256, set against al-ghayy, and 72:2. A command 1, Pharaoh’s, denied it: 11:97. A guide 1, denied: 18:17. A supplication 1: 18:10. Tested on the count and true: the ref’s nineteen; rashīd only at 11:78, 11:87 and 11:97, all in Sūrat Hūd; ar-rashīd once, at 11:87, said of Shuʻayb by his people; ar-rāshidūn the only rāshid and the root’s only plural participle. None of the nineteen is said of Allah, and rashīd is never said of His command. At 40:29 sabīl ar-rashād is Pharaoh’s word, after the believer of his family has spoken (40:28); at 40:38 it is the believer’s.

CORRECTED ON THE RECORD, THE PAGE: FOUND FALSE AND CORRECTED — the desc, the meditation and the root gloss gave rushd as soundness of judgment; Ibn Fāris gives the root as the straightness of the way and rushd as the opposite of ghayy, and all three now follow him. The meditation called Pharaoh the most powerful man in the ancient world, running the largest administration on earth; no source read says so, and the sentence now gives the verse. Name 32’s note on 11:87 said aṭ-Ṭabarī takes the words at face value; aṭ-Ṭabarī glosses al-ḥalīm and ar-rashīd and then says they said it to him in mockery, and Name 32’s note now says so. The ḥadīth note said the tail min baʻdī after the caliphs belongs to other routes; none of the four records in the six editions that name the caliphs, Abū Dāwūd 4607, at-Tirmidhī 2676 and Ibn Mājah 42 and 43, has it there, and no other route was read. The source Abū Dāwūd 4607; at-Tirmidhī 2676 paired two records where at-Tirmidhī 2676 does not carry the printed words; it stands in the note with its rows. The meditation said Mūsā watches the servant scuttle a working boat; at 18:71 the boat is holed, and the word now says so. The meditation quoted 2:256, 18:66 and al-Bukhārī 6382 in words other than the page’s; it now quotes the page, with the numbers. The poem opened on an orchestra that tunes once, before the doors of the hall are opened, with the audience arriving after; the practice described in a violinist.com forum thread, search results only, no page opened, is tuning on stage at the start and again in the second half, and the poem now tunes to one note before the first bar is played, with the seats already full. REMOVED AS UNVERIFIED — the desc’s no counselor to consult and no revision to make, and its most powerful administration of the ancient world; the 2:186 note’s comparison with Names 71 and 72, which was not counted; the 72:2 note’s claim that the Name is inferred from this pattern of usage; the 11:97 note’s worst ruler named in the Qurʼan; the earlier Study Note’s claim that 4:6 is carried at Name 40, which carries only its end. SOURCED — the reading of 11:87 as mockery, now given as aṭ-Ṭabarī’s, who says the people of interpretation said so, Ibn Kathīr’s, with his five names, and as-Saʻdī’s, with al-Qurṭubī’s preference for the earnest reading; the title conferred rather than attained at 49:7, now Ibn Kathīr’s, those to whom Allah gave their rushd, and as-Saʻdī’s, not by their own power. The English of 2:256 and 18:66 carries no brackets and that of 11:87 and 18:66 no quotation marks, in the book’s own style; 11:87 reads the same at Name 32, and 2:186 closes that they may be rightly guided here and at Name 44.

THE SIX EDITIONS: ar-rashīd in two records, both at-Tirmidhī, both read: 3507, the list, al-wārith ar-rashīd aṣ-ṣabūr: gharīb (at-Tirmidhī’s own verdict); ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam); and 3419, allāhumma dhā l-ḥabli sh-shadīdi wa-l-amri r-rashīd, in a long supplication from Ibn ʻAbbās that also asks tulhimunī bihā rushdī: gharīb (at-Tirmidhī’s own verdict); ḍaʻīf al-isnād (Aḥmad Shākir; al-Albānī); ḍaʻīf (Bashshār ʻAwwād Maʻrūf; Darussalam). The list at Ibn Mājah 3861 has ar-rāshid. The root swept in all six with the narrator Rushdayn and the bare name Rāshid set aside: 87 words, read in their places, among them the narrator Dāwūd ibn Rushayd many times. Supplications with the root: at-Tirmidhī 3483, allāhumma alhimnī rushdī wa-aʻidhnī min sharri nafsī: ḥasan gharīb (at-Tirmidhī’s own verdict); ḥasan (Bashshār ʻAwwād Maʻrūf); ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam); at-Tirmidhī 3407 and an-Nasāʼī 1304, the resolve upon rushd, ḍaʻīf by their rows except Darussalam’s ḥasan at an-Nasāʼī 1304; Abū Dāwūd 517 and at-Tirmidhī 207, allāhumma arshid al-aʼimmah, for the imams: ṣaḥīḥ (al-Albānī), ḥasan (Darussalam) at Abū Dāwūd 517; ṣaḥīḥ (Aḥmad Shākir; al-Albānī), ḥasan (Darussalam) at at-Tirmidhī 207. No supplication calls on Allah as ar-Rashīd. The rightly guided caliphs stand at Abū Dāwūd 4607, at-Tirmidhī 2676 and Ibn Mājah 42 and 43 only. The istikhārah’s close reads thumma raḍḍinī bihi at al-Bukhārī 6382 and 7390, Abū Dāwūd 1538 and Ibn Mājah 1383, and thumma arḍinī bihi at al-Bukhārī 1166, at-Tirmidhī 480 and an-Nasāʼī 3253. The wording Ibn Kathīr gives at 18:10 as in the ḥadīth, fa-jʻal ʻāqibatahu rashadā, was not found in the six by this sweep.

READ: Ibn Fāris, Maqāyīs al-Lughah (Shamela book 21710), r-sh-d at vol. 2, p. 398, the whole entry. Aṭ-Ṭabarī at 2:186 on laʻallahum yarshudūn, 2:256 on ar-rushd and al-ghayy, 11:78 on rajulun rashīd, 11:87, 11:96–97, 18:10, 18:17, 18:66–67, 21:51–52, 40:29, 40:38, 49:7–8 and 72:1–2. Ibn Kathīr at 2:256 on its occasion, 11:78, 11:87, 11:97, 18:10, 18:17, 18:66, 21:51, 40:29, 40:38, 49:7 and 72:2. As-Saʻdī at 2:256, 11:87 and 49:7–8. Al-Qurṭubī at 11:87. Letter by letter with their grade rows: Abū Dāwūd 1425 and 4607; at-Tirmidhī 464, 2676, 3419, 3483 and 3507; Ibn Mājah 42, 43 and 3861; al-Bukhārī 1166, 6382 and 7390, and the istikhārah’s close at Abū Dāwūd 1538, at-Tirmidhī 480, an-Nasāʼī 3253 and Ibn Mājah 1383. The young trees of the story: Wisconsin Fruit, Michigan State University Extension, Wafler Nursery, the RHS and Iowa State University Extension on removing blossom from young apple trees and on alternate bearing, search results only, no page opened. The drift of the poem’s instruments: Mini Physics and an Acoustical Society of America lay paper on strings going flat and winds going sharp as they warm, search results only, no page opened.

NOT READ: al-Mujmal, al-Jawharī, al-Khalīl’s al-ʻAyn, ar-Rāghib and Lisān al-ʻArab for r-sh-d in print; al-Baghawī and Ibn ʻĀshūr at every verse of this page, and al-Qurṭubī except at 11:87, downloaded; as-Saʻdī at 2:186, 11:78, 11:97, 18:10, 18:17, 18:66, 21:51, 40:29, 40:38 and 72:2; Ibn Kathīr at 2:186, where the file read does not carry the phrase; any commentary at 4:6, 7:146, 18:24, 72:10, 72:14 and 72:21; the 148 words spelled Rāshid, names, beyond the count.

OPEN: whether occurrence should read derived when the page now carries 18:17, where guidance and its denial are Allah’s but the root is said of a guide denied; left derived, for the author. The poem’s No player can hear it happening to himself and its after three hours are hyperbole; kept. The story’s rule of three years without fruit sits at the long end of the nursery advice seen, which runs from one year to three; kept as the old orchardist’s. The story’s fifty-seven years on and about forty years are its own figures; kept. The meditation’s His direction of the whole affair requires no advisor, admits no revision is the meditation’s own reflection and is not given to a source; kept. At Name 91 the English of 21:69 still carries quotation marks, for that Name’s audit.

COHERENCE: Name 10 carries the opening of 7:146 and not its sabīl ar-rushd, and Name 40 the end of 4:6 and not the rushd of the orphans. The desc, the ref and the notes give the same nineteen words, the same three places of rashīd, the same Ibn Fāris and the same readings of 11:87 under the same numbers; 11:87 is carried at Name 32 in the same Arabic and English, and Name 32’s note and Study Note record aṭ-Ṭabarī’s own words; 18:10 is linked with Name 77 as an exact share, and Name 77’s Study Note records it; the close of 2:186 reads the same at Name 44, whose Study Note records it; the meditation quotes 2:256, 18:66, 11:97 and al-Bukhārī 6382 in the book’s English, and its close, that Mūsā was not shown the reason until the third objection, agrees with 18:77–78. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of Abū Dāwūd 4607; at-Tirmidhī 2676 now gives every grader in the dataset’s rows, each attributed to its record (the grade survey). AFTER THE CHAT-END AUDIT OF 1–99: the link to Name 71 was read on both pages and stands.

ON THE AUTHOR’S DECISION, THE STATUS LINE: the author keeps derived from root / enumeration. The question was whether carrying 18:17 raises it; it does not. The count on this page is that rashīd stands three times and ar-rashīd once, at 11:87, and that none of the four is said of Allah; 18:17 carries guidance and its denial as Allah’s in the verb, not in the Name-form. The value the page has is the one the count supports. The item is 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 two hyperboles of POEMS 98, the rule of three years without fruit in CH 98 with the years that story counts, and the meditation’s own sentence that His direction of the whole affair requires no advisor and admits no revision. This note already records them; that record stands, the passages are unchanged, and they stay with him.

IN BUILD 196, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 354), Lisān al-ʻArab (in IslamWeb’s transcription) and al-Khalīl (al-ʻAyn, vol. 6, p. 242) are read through the web page reader, not in print, for r-sh-d: rashad and rushd are the opposite of ghayy and are used as guidance is used; Lisān gives ar-rashīd as the One who directs creation to what is good for them, faʻīl in the sense of mufʻil; al-Khalīl, rushd the opposite of ghayy; nothing on this page is at odds with them; al-Jawharī and al-Mujmal are still not reached.

IN BUILD 206, FROM THE BACKLOG READING OF THE LEXICA: al-Jawharī and Ibn Fāris’s al-Mujmal are read at Shamela through its page reader, not in print: aṣ-Ṣiḥāḥ, vol. 2, p. 474, gives ar-rashād as the opposite of al-ghayy and al-marāshid as the aims of roads; al-Mujmal, p. 379, gives ar-rushd as the opposite of al-ghayy and al-marāshid likewise; nothing on this page is at odds with them, and the NOT READ line owes the five lexica in print only.

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