Changelog

v1.2.0 — 2026-11-05

Added

• The Inventions Browser opens at /ar/inventions/, /en/inventions/ and /ur/inventions/ with its first sourced record, Ibn al-Nafis's account of the pulmonary circulation: the domains, an A-to-Z list with a name filter, and an Explore menu entry and landing card. The invention page shows the Wellcome manuscript image with its credit, quick facts, the makers, the claim and its basis, what came before and after, and a diagram drawn at build time.
• A second invention joins the browser: Rufayda's medical tent in the Prophet's Mosque at Medina, where Sa'd ibn Mu'adh was cared for after the Battle of the Trench, told from Ibn Hajar's al-Isaba with the open question of what counts as the first hospital in Islam set out without a verdict, a 1908 photograph of the mosque and a diagram of the path from the Trench to the tent.
• A third invention joins the browser: the first minarets, which Maslama ibn Mukhallad, governor of Egypt, had built at the corners of the Mosque of Amr in Fustat in 53/673, told from Ibn Abd al-Hakam, al-Maqrizi and Ibn Hajar, with a 2011 photograph of the mosque and a diagram of what came before and after.
• A fourth invention joins the browser: the barid, the relay post of stations and fresh mounts that Mu'awiya ibn Abi Sufyan set up for the caliphate on the Persian and Byzantine model and Abd al-Malik perfected, told from al-Qalqashandi's Subh al-A'sha and al-Suyuti's Tarikh al-Khulafa, with a modern map of the Yemeni barid stations and a diagram of what came before and after it, in Arabic, English and Urdu.
• A fifth invention joins the browser: the bimaristan that al-Maqrizi says the Umayyad caliph al-Walid ibn Abd al-Malik built in 88/707, the first in Islam on his account, with physicians paid by the state and allowances for lepers and the blind, told from al-Maqrizi's Khitat, Ibn Kathir and al-Suyuti and set beside Rufayda's tent as a contested first without a verdict, in Arabic, English and Urdu.
• A sixth invention joins the browser: the tiraz, the band of writing woven into the caliphate's garments, which al-Baladhuri, al-Suyuti and Ibn Khaldun show Abd al-Malik ibn Marwan turning from Persian images and Greek writing to the remembrance of God, the change that led to the first Islamic dinars, with a CC0 tiraz fragment from the Metropolitan Museum, in Arabic, English and Urdu.
• A seventh invention joins the browser: algebra, al-jabr wal-muqabala, which al-Khwarizmi set out in Baghdad under al-Ma'mun as a science of three kinds of term and six types of equation, each with a rule and a drawn proof, read in his own book with Ibn Khaldun's account and TDV's survey of the priority question, with a public-domain Bodleian manuscript image, in Arabic, English and Urdu.
• An eighth invention joins the browser: the Tabula Rogeriana, the world al-Idrisi drew at Palermo for Roger II, engraved on a silver disc and laid out in his book *Nuzhat al-mushtaq* as seventy maps, each followed by its description, read in the book's own preface with TDV's survey, with Konrad Miller's public-domain copy of the maps, in Arabic, English and Urdu.
• A ninth invention joins the browser: the camera obscura, Ibn al-Haytham's dark room in *Kitab al-Manazir*, where light through a small hole is followed through dust, cut by a body and checked with a ruler, and candles before one aperture cast separate spots that do not mix, read in Sabra's edition of the Arabic text with TDV's survey, with a page of al-Farisi's *Tanqih al-Manazir*, in Arabic, English and Urdu.
• A tenth invention joins the browser: algorism, al-Khwarizmi's book on Indian reckoning, through which the nine numerals and zero entered the Islamic world and, in its twelfth-century Latin translation opening "Dixit Algorizmi", reached Europe, where his name became *Algorismus* and the word *algorithm*, read in the Cairo edition of *al-Jabr*, Ibn Khaldun and TDV's survey, with the Cambridge manuscript page, in Arabic, English and Urdu.
• An eleventh invention joins the browser: the hisba, the market office of Medina whose officers, appointed by the Prophet and by Umar, among them a woman, al-Shifa' bint Abd Allah, tested weights, kept the streets clear and checked the bakers, and whose holder became the muhtasib under the Abbasids and the *almotacén* of Spain.
• A twelfth invention joins the browser: the waqf, the endowment whose formula, "hold back the capital and give the yield in charity", came in the Prophet's answer to Umar about his land at Khaybar, and which went on to fund the mosques, colleges, hospitals, fountains and soup kitchens of Muslim cities for a thousand years.
• A thirteenth invention joins the browser: Harun al-Rashid's Baghdad bimaristan, presented in Arabic, English and Urdu as transmission of the Jundishapur hospital model, not invention of hospitals. The caliph is credited as patron and the physicians by their own names; TDV's explicit identification of the Bukhtishu family as Nestorian Christian also corrects Jibril's unsourced Sunni tag. The photograph is clearly identified as a later Damascus hospital, not the lost Baghdad building.
• A fourteenth invention joins the browser: Ibn Tulun's endowed civilian hospital, whose account describes safekeeping of patients' belongings, supplied clothing and bedding, food, medicine and discharge. Arabic, English and Urdu articles preserve the conflicting dates and admission exclusions without claiming the first hospital; a contextual photograph shows his surviving mosque, not the lost institution.
• A fifteenth invention joins the browser: Nizam al-Mulk's endowed madrasa network, with teachers, books, accommodation and student support, in Arabic, English and Urdu. The account distinguishes earlier Nishapur from the famous Baghdad foundation and does not claim the first school, university or degree. The reused Baghdad building summary also distinguishes its first teachers from al-Juwayni at Nishapur; the photograph is explicitly the later Mustansiriyya.
• A sixteenth invention joins the browser: al-Jazari's elephant clock, with the Met manuscript folio and its documented half-hour sequence of moving figures, a ball and a gong. Arabic, English and Urdu pages distinguish the engineer from the later copyist, and the original design from the surviving 1315 drawing, without a “first robot” claim.
• A seventeenth invention joins the browser: al-Jazari's waterwheel-driven double-piston pump, with its gear-and-slotted-rod drive explained in Arabic, English and Urdu. The historical drawing and half-size museum reconstruction are distinguished, the book's 1205/1206 date difference remains visible, and claims about suction-pipe priority and later engines are attributed rather than turned into an unsupported direct lineage.
• An eighteenth record joins the browser: al-Jazari's peacock hand-washing design, with its water-and-float soap/towel sequence in Arabic, English and Urdu. Cleveland's warning that actual construction is uncertain stays explicit; the surviving 1315 folio and CC0 image are reused and their book label corrected without changing legacy IDs.
• A nineteenth invention joins the browser: al-Kindi's letter-frequency cryptanalysis, read in the Arabic treatise, with counting, short-message limits and linguistic cross-checks explained in Arabic, English and Urdu. The manuscript opening, critical edition and earliest-surviving-text claim are distinguished; the maker's disputed theological classification is shown through labelled readings, not a museum verdict.
• A twentieth record joins the browser: al-Fadl ibn Yahya's proposal to establish papermaking in Baghdad, presented as transmission of an older Chinese craft, not invention of paper. Arabic, English and Urdu explain fiber preparation and the limits of the workshop evidence, preserve disagreement about the Talas-prisoner story, and clearly label the licensed photograph as modern Konigil craft context.
• A twenty-first record joins the browser: al-Zarqali's universal astrolabe plate, explained in Arabic, English and Urdu as a latitude-independent improvement, not invention of all astrolabes. Coordinate grids, the horizon ruler and different textual variants are distinguished; the licensed Calahorra display-copy photograph is not mistaken for an eleventh-century original or Louvre's later catalogue object.
• A twenty-second record joins the browser: al-Zahrawi's described drill for an obstructing urethral stone, distinguished from bladder-stone forceps in Arabic, English and Urdu. The account explains historical mechanics without surgical instructions or a blanket “first lithotripsy” verdict; a new sourced trilingual biography preserves the limits of early testimony, and the public-domain manuscript image is clearly contextual rather than a confirmed drill picture.
• Guidance for every agent on borrow-only books: they are borrowed and read in the browser one request at a time, the founder signs in when asked, and pages are OCR'd from screenshots outside git.
• The machine-readable foundation for the Muslim Inventions Browser: a new invention record class and sourced links to related people, places, works, objects and concepts.
• Static API exports for invention records and their precursor and dependent chains.
• The research queue now contains 510 leads (471 active and 39 cited exclusions), including three page-anchored claims from the *1001 Inventions* Home chapter; an early-engineering screen leaves al-Muradi's gearing, the saqiya improvement and Sistan windmill claims unresolved, while concept screens excluded twelve non-invention signals, generic Ibn Taymiyya, Kamal Khujandi and Ulubatlı Hasan census signals and the Alpujarras Rebellion event hit were closed as unrelated, and the generic chess-transmission, kohl, miswak and turban leads were closed with cited reasons. Twenty-two invention/design records have been published in the dataset; the peacock device's physical construction remains uncertain.
• A registered 1908 Arabic scan now supports the Fakhri sextant's location at Rayy and preserves al-Biruni's account of the instrument; al-Khujandi's Sunni basis and the exact scale remain unresolved, so the lead has not been promoted.
• An early-institutions screen adds source links for minarets, tiraz, barid, hisba and waqf, and keeps three distinct bimaristan claims as provisional leads rather than a settled “first hospital” chronology; the registered TDV entry calls Rufayda's tent the first Islamic bimaristan, but its source chain and the meaning of “first” remain unresolved.
• Relevant sections of five independent scholarly references have been read and their scope and limitations recorded before invention writing.
• Seven contemporary figures join the People wing, opening the museum's Ethiopian coverage: the menzuma artist Muaz Habib, the Afaan Oromo teacher Anwar Yusuf and the comparative-religion preacher Wahid Omar Negash from Ethiopia; the Bangladeshi scholars Ahmadullah, Abu Taw Haa Muhammad Adnan and Enayetullah Abbasi; and the Senegalese preacher Abdoul Wahab Dièye — each with sourced pages in Arabic, English and Urdu.
• Five Islamic media groups join the collection: Minber TV and Nejashi TV from Ethiopia, Africa TV from Nigeria, and Taw Haa Tv and Holy Tune from Bangladesh — channels carrying sermons, lectures and nasheed to audiences from tens of thousands to over ten million subscribers, each with sourced pages in Arabic, English and Urdu.
• An index of the embeddable widgets at /ar/embed/, /en/embed/ and /ur/embed/, listing "Did you know?" and "Trail of the week" with the code to place each on another site.
• Eight contemporary Urdu-language scholars and preachers from Pakistan and India join the People wing: Faiz Syed of IRC TV (4.17 million YouTube subscribers); Dawat-e-Islami's founder Ilyas Qadri and the preacher Abdul Habib Attari; the late Khadim Hussain Rizvi, founder of Tehreek-e-Labbaik Pakistan, whose archive channel still publishes his recordings; Mufti Salman Azhari; Ashraf Asif Jalali; and Minhaj-ul-Quran's Hussain and Hassan Mohi-ud-Din Qadri — each with sourced pages in Arabic, English and Urdu.
• Seven more contemporary Urdu-language scholars and preachers from Pakistan and India join the People wing: Youth Club's Tuaha Ibn Jalil; the naat reciter Owais Raza Qadri; Dawat-e-Islami's council head Imran Attari and Ubaid Raza Attari; the debater Ilyas Ghumman; the Qur'an teacher Nighat Hashmi; and the speaker Sahil Adeem — each with sourced pages in Arabic, English and Urdu.
• Four Islamic media and da'wah organisations from Pakistan join the collection: Madani Channel, the television station of Dawat-e-Islami (3.63 million YouTube subscribers); Youth Club (1.71 million); Dawat-e-Islami's own channel (1.15 million); and Minhaj TV of Minhaj-ul-Quran International (146,000) — each with sourced pages in Arabic, English and Urdu.
• The coverage-expansion programme gains its first phase: the AI-resource moves — making the Companions a queryable set, completing the Prophet's structured neighbourhood, reconciling event rosters, marking hadith narrators, and extending the pages' machine-readable markup — folded into the programme plan on the founder's go, with the audit behind it re-measured against the current graph (474 Companion records; the Prophet's record still carries 6 relations). The programme's later phases are renumbered 2–15 to make room.

Changed

• The open-data guide now documents all 23 schema classes and the invention API endpoints.
• Entry pages no longer show a "Draft" label or a "Completeness n/5" score, which are internal workflow notes; the invitation to help complete an entry stays, next to "Report an error".
• The overview map in the Places wing is easier to read: names no longer pile on top of each other. The best-connected places are labelled first and a name that would cover another is left off; every place's dot is now a link with its name, so every place on the map can still be opened.

Fixed

• The static-site guard no longer fails on the search page's synonym files: it read the start of the address the page builds for each synonym piece (/search-synonyms. + language + shard + .json) and mistook it for a non-static path, which stopped the build. It now judges a built address by its last piece, so the whole address must still end in a static file; calls such as /ask/ + query are still rejected, and tests cover both.
• The Connections Explorer loads again: the site's content security policy now allows pages to fetch from the museum's API host (api.islam.museum), where the explorer's graph-data requests are redirected — the policy previously blocked those loads, so every entry failed with a "could not load" message.
• The museum's API catalog at /.well-known/api-catalog, the machine-readable list of its data services that every page's Link header points to, is published again. The build kept the site in an archive that silently leaves out folders whose names begin with a dot, so the catalog never reached the live site and the address answered "not found"; the archive now keeps them, and the catalog is served with the other root data files.
• The Hijri calendar's "Today is" line, highlighted day and opening month now follow the reader's own date, worked out in the browser with the same conversion as the Time Machine. They had been fixed on the day the site was built. Without JavaScript the page still shows a complete month.
• A page that does not exist under /en/ or /ur/ now says so in English or Urdu instead of Arabic; the rest of the site keeps the Arabic page.
• Each exhibit now appears once on the exhibits list in every language. The two Alexandria trails were one trail recorded twice: they are now one, and the old address still leads to it. "Great Mosques of the Garrison Cities" and «دول المغرب الأدنى» (States of the Maghreb) are different trails that shared a title with another, and now have their own.
• The Urdu embed index (/ur/embed/) now reads in Urdu; it had been added with English placeholder text.
• On the Places wing overview map, no dot now covers a place name and no two names touch: names are drawn above the dots, and the space each name needs is measured as it actually renders, including Arabic script.

Tests

• A connections diagram for every connected record: the tests and the API export now fail if any record with at least one typed connection to another record has no Connections Explorer file, if a diagram is not centred on its record or draws a link that is not a real connection, or if an entry page offers "explore connections" without a diagram behind it. Records linked only through shared themes have no diagram by design; their "see also" list is a recommendation, not a connection.

Performance

• Search starts faster, above all on phones and slow connections: the list of variant spellings (Saladin, Salah al-Din…) is now split into small pieces and the search page fetches only the few it needs for the words typed, about 14 KB each, instead of the whole list on every visit (2 MB compressed, 10 MB in Arabic and Urdu). Each search still waits for its pieces, so results and counts are the same as before.
• The repository checks and the test suite repeat less work: the prose files, the compiled schemas and the frozen Tanzil files are now read once per run and reused, where each validation call read them again. Nothing the checks decide has changed, and a Tanzil file that is edited is still read again and still fails its recorded hash. This matters because the full test suite ran for about 14 minutes on the shared build machines and one run failed on a test-runner timeout, not on a rule.
• The tests that check one made-up record no longer re-check the whole repository: validateAll has a fixture mode ({ onlyExtra: true }) that applies every rule to the supplied records only, using the repository just as context (ids, aliases, stubs, sources, external ids, near-duplicate titles). Each such test drops from tens of seconds to well under a second, and the one test that validates everything still does. The rules are unchanged and no test or timeout was relaxed; this removes the load that made the test runner time out.

Data

• Passages 3:8 close to 3:12 (volume 6, pp. 218-227, reports 6657-6666): the editor's long note on the name of the Companion in report 6656 (Sabra or Samura ibn Fatik, two Companions kept apart by al-Bukhari and Ibn Abi Hatim, and his conjecture about the unnamed narrator in al-Bukhari's chain); reports 6657 (Abd Allah ibn Amr) and 6658 (Umm Salama) on the heart between two fingers of the Merciful, with the editor's references (Ahmad, Muslim, al-Ajurri, al-Bayhaqi, al-Suyuti); 3:9 as a request for firmness until the Day of gathering; 3:10 on wealth and children not availing the disbelievers; 3:11 on the sense of the word da'b in the phrase about Pharaoh's people (custom, deed or denial, reports 6659-6665, with the root, the usage of Imru' al-Qays and the editor's note on Kuthayyir); and 3:12 on the two readings of the verb about being overcome (second or third person), al-Tabari's choice of the second, and the Banu Qaynuqa' report from Ibn Abbas (6666). Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 218-227.
• Passages 3:7 close and 3:8 (volume 6, pp. 210-218, reports 6648-6656): the Arabic grammarians' difference over the word for 'all' when what it is annexed to is omitted (a Basran view that omission is allowed only when it is a noun, a Kufan view that adjective and noun are alike, and al-Tabari's choice of the second as closer to analogy, with the editor's note on a misreading in the print); the close of 3:7 on those who take heed (6648, Muhammad ibn Jafar ibn al-Zubayr); 3:8 as the plea of the rooted (6649), al-Tabari's argument against the Qadariyya, whom the editor identifies with the Mu'tazila, that praise of the plea shows that God's turning of a heart is just, and the reports on the Prophet's prayer about the turning of hearts (6650-6656: Umm Salama, Asma bint Yazid, Jabir, Anas, al-Nawwas ibn Sam'an and Samura ibn Fatik) with the editor's long notes on chains, narrators and collections (Ahmad, al-Tirmidhi, Ibn Majah, al-Hakim, Ibn Khuzayma, al-Ajurri, al-Bayhaqi, al-Suyuti). Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 210-218.
• Passage 3:7 (volume 6, pp. 204-209, reports 6637-6647): al-Tabari's account of the sense of the word for interpretation in Arabic (explanation, return, destination) with the line of al-A'sha described and the editor's long notes on its two transmitted wordings (Lisan al-Arab, al-Azhari); the sense of the rooted in knowledge as those who have mastered what they know without doubt, and the root of the word; the report of Abu al-Darda and Abu Umama (6637-6638) on who is rooted, with the editor's notes on its transmitters and sources, including his grading of one narrator; the interpreters who named the rooted by their saying that all is from their Lord (Ibn Abbas, al-Suddi, Ibn Jurayj, al-Dahhak, 6639-6642); and the gloss on 'all is from our Lord' as the firm and the resembling together (6643-6647). Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 204-209.
• Passage 3:7 (volume 6, pp. 199-204, reports 6623-6636): the close of al-Tabari's reasoning on the aim of the people of inclination; the three views on the sense of the interpretation they sought (the term of Islam, Ibn Abbas, 6623; the outcomes of the Qur'an and the coming of the abrogating, al-Suddi, 6624; reading the resembling to fit the error in their hearts, Muhammad ibn Jafar ibn al-Zubayr, 6625) and his choice; his gloss on what only God knows; the interpreters' two readings of the sentence structure, that the rooted in knowledge begin a new sentence (Aisha, Ibn Abbas, Urwa, Abu Nahik, Umar ibn Abd al-Aziz, Malik, 6626-6631) or share in knowing it (Ibn Abbas, Mujahid, al-Rabi', Ibn Ishaq, 6632-6636), the grammatical positions of the Basrans and Kufans, his choice, and the readings attributed to Ubayy and Abd Allah ibn Masud, with the editor's notes on the manuscript and on Ibn Hisham's text; and the start of his account of the Arabic word for interpretation. Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 199-204.
• Passage 3:7 (volume 6, pp. 191-198, reports 6607-6622): the editor's remaining notes on Matar al-Warraq and Ibn Hibban's wording; the further transmissions of the hadith of Aisha about those who dispute over the resembling verses, with the chains al-Tabari gives (6607-6615) and the editor's gradings of the narrators and his tracing through Ibn Majah, al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, Ibn Hibban, Ibn Kathir and al-Suyuti, including the question whether al-Qasim ibn Muhammad stands between Ibn Abi Mulayka and Aisha; al-Tabari's judgement on whom the verse first concerns; the interpreters on the aim of the people of inclination (idolatry, the doubts, confusion; 6616-6621) and his choice; and his extension of the verse to every innovator, with Ibn Abbas on the Khawarij (6622) and the editor's notes. Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 191-198.
• Passage 3:7 (volume 6, pp. 183-190, reports 6591-6606): the rest of the readers' views on the foundation of the Book (the sura openings, Abu Fakhita, 6591, with the editor's note on al-Suyuti's merged version); al-Tabari's explanation of the inclination in hearts with the lexical forms and the reports of doubt (6592-6597); the following of the resembling verses (Ibn Abbas, Muhammad ibn Jafar ibn al-Zubayr, Mujahid, al-Suddi on the abrogating and the abrogated, 6598-6601); the three views on who is meant: the Najran delegation (al-Rabi', 6602), the Jewish men who tried to calculate the term of Islam from the letters, and every innovator, with Qatada's long statement against the Haruriyya and the Saba'iyya as he reported it and the editor's notes on the groups and on Badr and al-Hudaybiya (6603-6604); and the hadith of Aisha with the editor's notes on its chains (6605-6606). Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 183-190.
• Passage 3:7 (volume 6, pp. 174-182, reports 6573-6590): al-Tabari's paraphrase of the verse's first half and the interpreters' five views on the firm and the resembling verses: the abrogating against the abrogated (Ibn Abbas through Ali ibn Abi Talha and Ibn Sa'd, al-Suddi, Qatada, al-Rabi', al-Dahhak, 6574-6584), the verses of lawful and unlawful against those that confirm one another (Mujahid, 6585-6586), the single-meaning against the multi-meaning (Muhammad ibn Jafar ibn al-Zubayr, 6587), the verses of the stories of the prophets against their repetitions across suras (Ibn Zayd, 6588), and the knowable against what God kept to Himself, with the separate letters and the Jewish attempt to calculate the term of Islam, Jabir ibn Abd Allah ibn Ri'ab's account and al-Tabari's reasoning (pp. 179-182); the editor's notes (the chain of 6573 and al-Hakim's Mustadrak, the Ibn Hisham text, al-Durr al-Manthur, the manuscript's slips and a sentence he suspects lost lines); and the start of the readers' views on the phrase for the foundation of the Book (6589-6590). Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 174-182.
• Passages 3:4 (close), 3:5, 3:6 and 3:7 (start) (volume 6, pp. 165-173, reports 6564-6572): al-Tabari's reading of the threat to those who denied the signs and of the two divine names that follow it (6564-6565, with the editor's note on the text lost after 6565); the verse that nothing escapes God's knowledge, read against the Najran Christians' account of Jesus (6566); the forming of humans in the womb, read as an argument about Jesus (Ibn Ishaq, al-Rabi') and as a description of creation in the womb (the report from Ibn Abbas, Ibn Mas'ud and Companions, with the editor's references to Muslim and al-Bukhari, and Qatada, 6567-6570); the two divine names closing 3:6 (6571-6572) with the editor's notes on the manuscript; and the opening of 3:7 in al-Tabari's reading: the Qur'an as the Book, the firm verses, why the word for 'mother' is singular, the Basran grammarian's view that it is a quotation and al-Tabari's rejection of it, the editor's notes on the poet and the manuscript, the debate over the word for 'others' and the start of the sense of 'resembling'. Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 165-173.
• Passages 3:2 (close), 3:3 and 3:4 (volume 6, pp. 156-164, reports 6548-6563): the rest of al-Tabari's account of the interpreters' views on the divine name of the Living (permanence and denial of death, ability to direct all that He wills, and the view that He has an everlasting life as He has knowledge and power), with his choice and his argument against the Najran Christians; the explanation of the Self-subsisting as the one who stands over everything in provision, protection and direction (Mujahid, al-Rabi') against the view of standing in place (Muhammad ibn Ja'far ibn al-Zubayr), al-Tabari's choice, his grammatical account of the three readings, the editor's notes (Sira of Ibn Hisham, the manuscript's slips, Farra') and the remark on Umar's preference; the sending down of the scripture with truth and its confirming of earlier books (6554-6558); the sending down of the Torah and the Gospel as clarification (6559-6560) and the editor's note on the manuscript word for 'your description'; the Furqan as separation in the matter of Jesus (Ibn Ishaq) or as the Qur'an and its rulings (Qatada, al-Rabi'), al-Tabari's choice and reasoning (6561-6563); and the start of his explanation of the threat to those who denied God's signs. Reports as transmitted, with no museum verdict. Source: Tafsir al-Tabari, Shakir ed., vol. 6, pp. 156-164.
• Passages 2:286 (close), 3:1 and 3:2 (volume 6, pp. 142-156, reports 6534-6549): the close of al-Tabari's commentary on al-Baqara (the disbelieving people, the word for protector, the reports that God answered each supplication, 6534-6542, with the editor's chain and variant notes, the report of Mu'adh, and the editor's note on the old manuscript's colophon), the start of Al Imran with al-Tabari's explanation of the opening, the account of the Najran Christian delegation (6543-6544) as transmitted from Ibn Ishaq and al-Rabi' with the editor's notes, the readers' difference over the word for the self-subsisting (6545-6547), and the first views on the word for the living (6548-6549), in Arabic, English and Urdu; reported without a museum verdict.
• Tour stop for person/al-khwarizmi (tour/halls.yaml): synced its sources to the record (two sources, the Muqaddima of Ibn Khaldun and the Turkish algebra source, were added to the person record by the algebra invention and the validator requires the stop to match); no change in text.
• Passage 2:286 (volume 6, pp. 134-141, reports 6512-6533): the end of al-Tabari's two kinds of forgetting and his two kinds of error (with the editor's note on a line of poetry attributed to Ubayd ibn al-Abras, described and not reproduced), his answer to those who said the plea is only an act of humility, the supplication about the burden (the word for covenant, the views of covenant, transformation into apes and pigs, and weight, 6512-6524; the editor's note on Musa ibn Qays al-Hadrami), the supplication about what is beyond strength (6525-6530, with the editor's note on the chain of 6529), the supplications for pardon, forgiveness and mercy (6531-6533), and the start of the clause on the Lord as protector, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:285 (close) and 2:286 (start) (volume 6, pp. 126-133, reports 6500-6511): al-Tabari on the clause that the believers make no distinction between the messengers (the omitted word for 'saying', the reading with a letter ya and his choice of the nun reading by widespread transmission, 6500), on the believers' declaration of hearing, obeying and seeking forgiveness (the meaning of forgiveness, the grammar of the accusative with poetic illustration described, the report that Gabriel told the Prophet to ask, 6501), on the first clause of 2:286 (the meaning of the word for capacity, 6502-6504), on what a soul earns (6505-6508), on the supplication about forgetting and error (6509-6511) and his two kinds of forgetting, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:284 (close) and 2:285 (start) (volume 6, pp. 118-125, reports 6496-6499): the rest of the editor's notes on report 6495 (the dispute over Ali ibn Zayd's grading, and the words explained), al-Tabari's own choice that the verse is firm and not abrogated with his reasons, the report of the believer's private reckoning and covering (6496-6497) with the editor's long chain notes, al-Tabari's answer to the objection from the verse on what a soul earns and his distinction between the doubter and the believer who only intended, the closing clause of 2:284, and the opening of 2:285 (the report that the Prophet said it was right for him to believe, the view that it came after the alarm of the Companions, and the readers' difference over the word for the books), in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:284 (volume 6, pp. 110-117, reports 6465-6495): the reports of the abrogation view (al-Shabi, Ibn Masud, Mujahid, al-Hasan, Qatada, Ibn Zayd, al-Suddi, Aisha), the view that the verse is firm and means God informs people of what they hid (Ibn Abbas, al-Rabi', al-Hasan, Mujahid), al-Tabari's explanation of the meanings on those reports, the view that the reckoning is by worldly griefs (Aisha, with the report on fever and misfortune), and the editor's notes on transmitters and sources, labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Library note for Tabari volume 6 (docs/delegation/library/tafsir-tabari-shakir.md): records the gap at printed p. 56 (reports on the meaning of the word for justice dropped by the copyist), the report-number jump 6275 to 6277, and the unclear note on p. 93.
• Passage 2:284 (volume 6, pp. 102-109, reports 6451-6464): the reports that the verse concerns the concealing of testimony (Ibn Abbas, Ikrima, al-Shabi), the view that it announced reckoning for what hearts held and was then lifted by 2:286, with the reports of Abu Hurayra, Ibn Abbas and Ibn Umar on the alarm of the Companions and Sa'id ibn Jubayr's mursal reports, and the editor's long notes on the transmitters, gradings and parallel sources (Ahmad, Muslim, Ibn Hibban, al-Hakim, Ibn Kathir, al-Suyuti), labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:282 (close), 2:283 and 2:284 (start) (volume 6, pp. 93-102, reports 6434-6448): the close of 2:282 (the command to take God as a shield, His teaching, His knowledge), all of 2:283 (the readings of the word for scribe, the plural of the word for pledge, the trust between creditor and debtor, the pledge in travel and residence and the report that the Prophet pledged his armour, the concealing of testimony), and al-Tabari's opening of 2:284 on God's ownership and the reckoning, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:282 (volume 6, pp. 86-92, reports 6414-6433): the rest of the reports on the clause forbidding harm to the scribe and witness (harm by refusing, and the reading in which the one who asks is forbidden to harm them, with the readings of Umar, Ibn Masud and Mujahid), al-Tabari's choice and three reasons for it, and the reports on the clause that doing so is wrongdoing (disobedience; lying), with the editor's repairs and notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:282 (volume 6, pp. 78-86, reports 6399-6413): why writing is more upright for testimony and nearer to freedom from doubt, the exception for present trade with al-Tabari's reading and grammar (including the lines he cites, described, and the editor's identification of the poets as doubtful), the dispute whether witnessing at a sale is binding with the reports, al-Tabari's choice that it is, the editor's grading of al-Rabi' ibn Sabih, and the first reports on the clause forbidding harm to the scribe and the witness, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:282 (volume 6, pp. 70-77, reports 6379-6398): the remaining reports on when the witnesses may not refuse (Mujahid, Abu Mijlaz, al-Sha'bi, Ikrima, Ata', al-Hasan, Said ibn Jubayr, al-Suddi, Ibn Zayd, al-Dahhak, Atiyya al-Awfi), al-Tabari's choice and his reasoning from the name 'witnesses', the clause on not tiring of writing small or large debts with the meaning of the verb and a description of the two poets' lines he cites, and the opening of the clause on justice and uprightness, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:282 (volume 6, pp. 64-70, reports 6361-6378): the rest of the readings on one woman erring and the other reminding (Ibn Uyayna's meaning, the reading of al-A'mash), al-Tabari's choice of reading and his reasons for rejecting Ibn Uyayna's meaning as reported, the reports in his favour, and the first three views on when the witnesses must not refuse when called (to attend, to give, or both), with the editor's grading of Abu Amir and other notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:282 (volume 6, pp. 57-63, reports 6348-6360): who counts as the foolish, the weak and the one unable to dictate and who dictates for them (with al-Tabari's choice and his argument against taking the foolish as a child), the two witnesses and what free men from among you means, the options of one man and two women with al-Tabari's grammar, the approved witnesses, and the opening of the two readings of the clause on one woman erring and reminding the other, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:282 (volume 6, pp. 49-56, reports 6334-6347; also repairs a verse-wording fragment in the Arabic of report 6322): the rest of the abrogation reports on writing the debt (al-Sha'bi, Abu Sa'id al-Khudri), the clauses on the scribe writing fairly and not refusing, the reports on whether the scribe's duty is binding, al-Tabari's choice that the command to write is binding and his argument against abrogation (with the tayammum and zihar comparisons), the stated gap where the copyist dropped the reports on 'justice', and the debtor's dictating, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:281 close and 2:282 start (volume 6, pp. 40-49, reports 6313-6333): the further last-revealed reports (Atiya, al-Suddi, Ibn Abbas with Ibn Jurayj's note on the Prophet's last days, Ibn al-Musayyib on the verse of debt), al-Tabari's explanation of the day of return, his meaning of contracting debt to a fixed term (including loan and advance sale), the reports that the verse concerns advance sale, his answer on why 'with a debt' is added, and the opening of the dispute whether writing the debt is obligatory or was abrogated, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:280 close and 2:281 start (volume 6, pp. 30-40, reports 6281-6312): the reports that the verse concerns usury (Shurayh, Ibn Abbas, al-Dahhak, al-Suddi, Mujahid, Ibrahim), al-Tabari's choice and his argument that the deferral applies to every due debt of a debtor in hardship, the two views on the remitting clause with his choice, the reports that the usury verses and 2:281 were the last revealed, and the editor's gradings and documentation labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:279 close and 2:280 start (volume 6, pp. 26-30, reports 6268-6280): capital but no surplus (Qatada, al-Dahhak, al-Suddi), the farewell sermon on pre-Islamic usury with the editor's documentation labelled as his, al-Tabari's explanation of the close of 2:279, his grammar and reading of the clause on hardship (including Ubayy's reading, which he declines), and the reports of Ibn Abbas, Shurayh, al-Nakha'i and al-Sha'bi given as transmitted, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:278 close and 2:279 start (volume 6, pp. 23-26, reports 6260-6267): al-Dahhak on the remaining usury, the two readings of the warning of war, al-Tabari's choice and argument for the short-alif reading with his reasoning on who is notified, the transmitted reports of Ibn Abbas, Qatada and al-Rabi (given as sayings, not as a ruling), and the start of the clause on repentance, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:276 close, 2:277 and 2:278 start (volume 6, pp. 19-23, reports 6257-6259): the closing report on God accepting charity with the editor's quotation of al-Tirmidhi on the attributes, al-Tabari's explanations of the close of 2:276 and of 2:277, and the start of 2:278 with the occasion-of-revelation reports (al-Abbas and the Banu al-Mughira; Thaqif and Attab ibn Usayd), the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:276 (volume 6, pp. 17-19, reports 6254-6256): the Abu Hurayra and A'isha reports on God accepting only good charity and nurturing it, transmitted as they came, with the editor's long documentation, narrator remarks and gradings (including his reply to Ibn Kathir) labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:275 close and 2:276 start (volume 6, pp. 14-16, reports 6250-6253): al-Tabari on the admonition and what is past, the blotting out of usury and the increase of charity with the reports of Ibn Mas'ud and Abu Hurayra, and the editor's grading and sources, including his note on an old error in the Musnad, labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:275 (volume 6, pp. 11-13, report 6249): the meaning of the devil's touch, al-Tabari's reply that the warning is not limited to eating, his account of the pre-Islamic claim that sale is like usury and of the two kinds of addition, the report on the curse on those involved with usury with the editor's sources, and the editor's personal remark on his own time labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:275 (volume 6, pp. 7-10, reports 6235-6248): the start of the commentary on usury, al-Tabari's lexical account of riba, the pre-Islamic practice as reported by Mujahid and Qatada, and the reports on how those who took it are raised, with the editor's textual notes and narrator remarks labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling. Also corrects the library note: the volume 6 commentary ends on printed p. 592.
• Library note on al-Tabari (Shakir edition): volume 5 is now read to its end (2:274), and the offset check for volume 6 is recorded (offset zero; commentary on printed pp. 7-592, 2:275 to 3:92; indexes from marker 594).
• Passages 2:273 close and 2:274 (pp. 600-602, reports 6229-6234; end of volume 5): reports on insistent asking and the Prophet's sayings via Qatada, the editor's note on a gap in the text labelled as his, Abu al-Darda on spending on horses, Qatada on spending without waste, and Ibn Abbas on these verses preceding the zakat details of Bara'a, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:273 (pp. 596-599, reports 6227-6228): al-Tabari's choice that the mark is perceived by sight, his answers on the denial of insistent asking, and the Abu Sa'id al-Khudri report on abstaining with the editor's grading and sources labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:273 (pp. 593-596, reports 6221-6226): the meaning of abstaining and the mark by which the poor are known (humility; the mark of poverty; shabby clothes), al-Tabari's lexical notes and the editor's long notes on Ibn Anqa' al-Fazari labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:273 (pp. 591-593, reports 6212-6220): the poor held back in God's way as the Emigrants, al-Tabari's reading of being held back with his linguistic reply to al-Suddi's view that the polytheists confined them, and reports on being unable to travel for trade, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:272 close and 2:273 start (pp. 587-590, reports 6203-6211): the occasion-of-revelation reports on charity to polytheist relatives (Sa'id ibn Jubayr, Ibn Abbas, Qatada, al-Rabi, al-Suddi), the editor's supplied text for a gap in 6209 labelled as his, and the start of 2:273 on the poor held back in God's way, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:271 close and 2:272 start (pp. 585-587, reports 6201-6202): al-Tabari's choice of the reading of the atoning verb with its grammatical argument and the partitive particle, the close of 2:271, and the start of 2:272 on charity to polytheists and relatives, with the editor's remarks labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:270 close and 2:271 start (pp. 582-584, reports 6195-6200): the grammar of the singular pronoun, secret versus public charity (Qatada, al-Rabi, Ibn Abbas, Sufyan al-Thawri), the view that the verse concerns charity to the People of the two Books, al-Tabari's choice that the verse is general except obligatory zakat, and the start of the readers' difference on the atoning of offences, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:269 close and 2:270 (pp. 579-581, reports 6192-6194): the sixth view that wisdom is prophethood, al-Tabari's choice gathering the views as hitting on the right, the people of understanding, and his reading of spending and vows and the absence of helpers for those who spend for show, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:269 (pp. 576-578, reports 6177-6191): five views on the meaning of wisdom (the Qur'an and its understanding, hitting on the right, knowledge of religion with Malik's reply, comprehension, fear of God) with the editor's narrator notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:268 (pp. 573-575, reports 6171-6176): the stopped reports from Ibn Mas'ud on the touch of the angel and of the devil, with the editor's chain analyses and gradings labelled as his, and al-Tabari's reading of the close of the verse, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:267 close and 2:268 start (pp. 570-572, reports 6166-6170): al-Tabari on God as rich beyond their charity, the devil's promise of poverty against God's promise of forgiveness and bounty, Ibn Abbas and Qatada, and the Ibn Mas'ud report on the touch of the devil and of the angel with the editor's chain notes and gradings labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:267 (pp. 567-569, reports 6160-6165): remaining views on the clause about overlooking (a claim that is waived, the forbidden), al-Tabari's choice and his argument from partnership between zakat recipients and owners, his distinction for voluntary charity, and Ubayda's sayings via Ibn Sirin, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:267 (pp. 564-566, reports 6150-6159): the three views on the clause about overlooking when taking the poor (debtors, purchase, gift) from Ali, al-Bara, Ibn Abbas, Mujahid, al-Rabi, al-Dahhak, al-Hasan, Qatada, with the editor's notes on the poem labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:267 (pp. 560-563, reports 6141-6149): further occasions of revelation and glosses on the inferior given in charity from al-Bara, Ali, Abu Umama ibn Sahl, Mujahid, Qatada, al-Hasan and Ata, the view of Ibn Zayd that the bad means the forbidden, al-Tabari's choice, and the editor's notes on transmitters and gradings labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:267 (pp. 557-560, reports 6134-6140): the meaning of aiming at the bad, the reading of Abd Allah and the Ansar occasion of revelation from al-Bara ibn Azib, with the editor's notes on transmitters and gradings labelled as his, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passages 2:266 and 2:267 (pp. 552-557, reports 6107-6133): the two views on the burning whirlwind (scorching heat, then cold) with the editor's notes on the poem labelled as his, al-Tabari's reading of the verse's close, and the start of 2:267 on the good earnings and the produce of the earth, in Arabic, English and Urdu; reported without a museum verdict or legal ruling.
• Passage 2:266 (pp. 549-552, reports 6103-6106): Ibn Zayd and al-Dahhak on the garden simile, al-Tabari's choice and argument that the verse is the counterpart of the stone simile, with the editor's note on al-Qurtubi's objection labelled as his, al-Tabari's replies on the past verb and the form of the plural, the word for whirlwind with a line of Yazid ibn Mufarrigh, and the first glosses of the whirlwind with fire (Ibn Abbas), in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:266 (pp. 546-549, reports 6098-6102): Ibn Abbas, Mujahid, Qatada, al-Hasan and al-Rabi' on the garden simile as a person's deeds undone, the neglect of obedience until death, and the contrast of believer and unbeliever, with the editor's notes on the blanks and sources of report 6101 labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict. A two-word verse fragment in the 2:266 Arabic was reworded.
• Passage 2:266 (pp. 543-546, reports 6091-6097): the readings of the garden simile as another likeness of showing-off spending (al-Suddi), as the neglect of obedience until death (Mujahid), and as a person whose good deeds are undone by evil at the end of life, including the exchange between Umar and Ibn Abbas (Ata, Ibn Abi Mulayka, Ubayd ibn Umayr, Ibn Jurayj), with the editor's references and gradings labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passages 2:265 (close, p. 541) and 2:266 (pp. 541-543): the closing attribute of 2:265, and the start of 2:266: how the verse links back to the stone simile, the words of the garden verse, al-Tabari's reading of the garden as the hypocrite's outward deed and its burning in old age as the loss of the deed when it is most needed (labelled as his), and his preference for al-Suddi's account, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:265 (pp. 537-540, reports 6082-6090): the downpour and the doubled fruit, the two forms of the word for what is eaten, the light rain, al-Tabari's explanation that the charity is doubled however much or little (labelled as his) and his answer on the conditional form for a past matter, with the interpreters' reports (Ibn Abbas, al-Suddi, Qatada, al-Dahhak, al-Rabi') and the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:265 (pp. 535-537, reports 6074-6081): the simile of the garden on raised ground, the three dialect readings of the word for the rise with al-Tabari's choice of the damma (labelled as his), a line of al-A'sha with the editor's notes labelled as his, and the interpreters' glosses (Mujahid, Qatada, al-Dahhak, al-Suddi, al-Rabi', Ibn Abbas, al-Hasan), in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:265 (pp. 531-534, reports 6064-6073): the glosses of the confirming of the souls as trust or certainty, as verifying where to place charity (Mujahid, al-Hasan), and as seeking reward (Qatada), with al-Tabari's critique of the last two on the form of the verbal noun and his reply to the objection from the verse on devotion (labelled as his), and the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passages 2:264 (pp. 528-530, reports 6050-6062) and 2:265 (pp. 530-531, report 6063): the interpreters' glosses of the stone, the downpour and the bare stone that complete 2:264, and the opening of 2:265 on spending seeking God's pleasure and the confirming of the souls, al-Tabari's explanation of confirmation (labelled as his) with the line of Ibn Rawaha and the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:264 (pp. 523-528, reports 6040-6049): the words for the smooth rock, the downpour and the bare stone with their poetic evidence, al-Tabari's application of the simile to the hypocrite's deeds on the day of resurrection (labelled as his), and the interpreters' reports (Qatada, al-Rabi', al-Suddi, al-Dahhak, Ibn Abbas, Ibn Jurayj, Ibn Zayd), with the editor's notes on the verses labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:263 (pp. 520-521, reports 6037-6038) and 2:264 (pp. 521-523, report 6039): the close of 2:263 on God's two attributes, al-Tabari's explanation of showing off and his argument that the one described is a hypocrite and not an open unbeliever (labelled as his), the Amr ibn Huraith report, and the start of the simile of the smooth stone with the word's singular and plural forms, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:262 (pp. 517-519, reports 6034-6036) and the opening of 2:263 (p. 520): al-Tabari's explanation of why one who spends has no ground for reproach, Qatada, Ibn Zayd and al-Dahhak, the reward and the denial of fear and grief, his comment on the kind word and forgiveness, and the editor's notes (a hadith reference and the manuscript colophon) labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:261 (pp. 515-517, reports 6031-6033) and the opening of 2:262 (p. 517): the clause on multiplying for whom He wills (the views, al-Tabari's choice labelled as his, and the Ibn Abbas report he omits), the two closing attributes, and al-Tabari's explanation of reproach and harm after spending on fighters in God's way (labelled as his), with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:261 (pp. 512-514, reports 6028-6030) and the close of 2:260 (report 6027): al-Tabari's account of how the verse returns to the goodly loan across the intervening stories (labelled as his), the seven ears and hundred grains with the sevenfold-hundred reward (al-Suddi, Ibn Zayd, al-Rabi'), his answer on whether such an ear exists, and the editor's report of a later reader's marginal note, labelled as theirs, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:260 (pp. 509-511, reports 6023-6026): al-Tabari's choice of Mujahid's view that the parts were scattered over every mountain, his argument and his rejection of fixing the number as four or seven (labelled as his), his distinction between a part and a share, his answer on the command to call the scattered parts, and his comment on the closing attributes; this completes 2:260, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:260 (pp. 506-508, reports 6014-6022): the accounts of where the parts of the four birds were placed (four mountains, seven mountains, every mountain; Ibn Abbas, Qatada, al-Rabi', Ibn Zayd, Ibn Jurayj, al-Suddi, Mujahid), including a People of the Book report via Ibn Ishaq as transmitted, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:260 (pp. 502-505, reports 5999-6013): the further reports taking the verb as cutting up the birds (Said ibn Jubayr, Ikrima, Mujahid, Qatada, al-Dahhak, al-Suddi, al-Rabi', Ibn Ishaq), al-Tabari's preference for the damma form (labelled as his), the minority view of drawing them to him, and the start of the interpreters' accounts of placing a part on each mountain, with the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:260 (pp. 500-502, reports 5994-5998): the rest of the Basran grammarians' evidence on the verb for cutting up the birds, al-Tabari's choice of the Basran view and his argument from the interpreters' agreement (labelled as his), the editor's notes labelled as his, and the first reports of Ibn Abbas and Abu Malik, in Arabic, English and Urdu; reported as attributed, without a museum verdict.
• Passage 2:260 (pp. 497-499): the Kufan and Basran grammarians on the verb for drawing the birds (inclining versus cutting, two dialects, a reversed form), the Kufan kasra reading, al-Tabari's transposition reading (labelled as his) and the editor's notes on the verses and their attribution labelled as his, in Arabic, English and Urdu; reported as attributed, without a museum verdict.
• Passage 2:260 (pp. 493-496, reports 5986-5993): the gloss of the question on belief, the four birds (as transmitted, including the People of the Book report), and the damma reading of the verb for drawing the birds to him with the lexical evidence and al-Tabari's construction (labelled as his), the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:260 (pp. 490-493, reports 5973-5985): the Abu Hurayra hadith in two chains with the editor's notes on the transmitters, al-Tabari's choice that the request arose from a whisper of Satan on seeing the divided fish (labelled as his), and the glosses of the heart's reassurance as certainty or increase of faith, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:260 (pp. 487-490, reports 5968-5972): the angel-of-death account of the request at the tidings of friendship (al-Suddi), Said ibn Jubayr, and the view attributed to some that Abraham doubted (Ibn Abbas, Ibn Abbas with Ibn Amr, Ata), with the editor's notes and gradings labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:260 (pp. 485-487, reports 5963-5967): al-Tabari's note on the link with the earlier passages and the first accounts of why Abraham asked to be shown the reviving of the dead (the divided carcass, the dispute with Nimrod; Qatada, al-Dahhak, Ibn Jurayj, Ibn Zayd, Ibn Ishaq), the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:259 (pp. 481-484, reports 5954-5962): the close of the verse, the two readings of the first verb in the final statement (command or first-person) with the transmitted reports, al-Tabari's choice and argument for the command reading (labelled as his), and the editor's notes, in Arabic, English and Urdu; this completes 2:259; reported without a museum verdict.
• Passage 2:259 (pp. 477-480): al-Tabari's choice that the two readings of the verb for raising or reviving the bones agree in meaning and both are sound, his rejection of a third reading (labelled as his), and his comment on the clause on clothing the bones with flesh with a line of al-Nabigha al-Ja'di, with the editor's notes on the manuscript and the line's attribution labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:259 (pp. 474-477, reports 5947-5953): al-Suddi on his return home, al-Tabari's choice on how he was a proof for people (labelled as his), and the differing readings of the verb for raising or reviving the bones (Kufan, Medinan, and a third reading al-Tabari rejects) with the transmitted glosses, the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:259 (pp. 471-474, reports 5944-5946): Ibn Zayd and Bakr ibn Mudar on the revival, al-Tabari's choice and reasoning on the command to look at the bones (labelled as his), his comment on the phrase making him a sign for people and the first two views on how he was a sign (al-A'mash), with the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:259 (pp. 470-471, reports 5938-5943): the strand holding that the spirit entered his head and sight first (Wahb, al-Dahhak, Qatada, al-Rabi'), with the editor's notes on the missing number 5939 and manuscript readings labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:259 (pp. 467-469, reports 5933-5937): how the donkey was revived (Wahb via Ibn Ishaq, al-Suddi), al-Tabari's construction of the clause (labelled as his), and the account that the spirit entered his eyes first (Mujahid, Ibn Jurayj), with the editor's notes labelled as his, in Arabic, English and Urdu; reported as transmitted, without a museum verdict.
• Passage 2:259 (pp. 464-467, reports 5923-5932): further glosses on the word for not changing (al-Suddi, al-Dahhak, Ibn Abbas, Ikrima, Ibn Zayd, Bakr ibn Mudar) and the view that it means not rotting (Mujahid), al-Tabari's argument against deriving it from the muddy-clay or stale-water roots (labelled as his), and the opening of his comment on the command to look at the donkey, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:259 (pp. 459-464, reports 5918-5923): the food and drink, the two readings of the word on not changing, al-Tabari's choice of the reading that keeps the final letter (labelled as his) with his arguments, the reports on Uthman, Zayd ibn Thabit and Ubayy ibn Ka'b and the codices, and the first glosses (Wahb, Qatada, al-Suddi), with the editor's notes labelled as his and a note that p. 464 is damaged in the scan, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:259 (pp. 454-459, reports 5911-5917): Wahb ibn Munabbih's further accounts (the Persian king's rebuilding, the restoration of Urmiya's body), al-Suddi on Uzayr, al-Tabari's explanation of the question about how long he stayed and the reply (labelled as his), and Qatada, al-Rabi' and Ibn Jurayj, with the editor's notes labelled as his, in Arabic, English and Urdu; Israelite-source reports given as transmitted without a museum verdict.
• Passage 2:259 (pp. 447-454, report 5910): the long report from Wahb ibn Munabbih (via Ibn Humayd, Salama and Ibn Ishaq) on Urmiya, the fall of Jerusalem to Nebuchadnezzar and the century of death, summarised as transmitted from Israelite sources without a museum verdict, with the editor's comparison notes labelled as his, in Arabic, English and Urdu.
• Two long-held figures join the People wing by the founder's rulings. Muhammad Ali Jinnah, the founder of Pakistan, finally has his page: his religious affiliation was argued in print and litigated in court for forty years and he never declared one himself, so the page records it as unknown with every reading preserved in full. Abdul Rahim Hatif, the Afghan vice president who served as acting president for two weeks in April 1992, is built under his own name and dates — the queue had carried a man who never existed in his place. Ahmed al-Hiba's page now also preserves, as a reading the founder considered and declined, the three further texts that attest his Sufi shaykhhood.
• The pathway total is now 300: the duplicate Alexandria trail (exhibit/path-alexandria-city) became an alias of exhibit/path-alexandria, and the homepage and learning pages say 300 in Arabic, English and Urdu.
• The People wing's two longest-open questions are closed on the evidence. Sharif Finch's page keeps his affiliation as unknown, and now records why the question is settled rather than pending: a commissioned evidence review found that the profile said to document Christian practice in his own words does not hold up — his only first-person statement calls himself religious and names no faith, and no text attests Islam for him. The same review confirms that four names once held back for a ruling stay out of the museum: Hasdai ibn Shaprut, Raja Todar Mal and Birbal, each attested in the affiliation the original rows gave them, and Tansen, whose affiliation the sources leave genuinely disputed and legendary.
• The Companions become a queryable set: the group record for the Sahaba is published, and the first 24 Companion records — al-Abbas, Ibn Abbas, Ibn Masud, Abu Bakr and their generation — now carry a sourced membership edge to it, the first batch of 474 under the coverage-expansion programme's opening phase, so the founding generation can be asked for as a set, not found name by name.

v1.1.0 — 2026-11-03

Data

• Passage 2:259 (pp. 444-447, reports 5905-5909): Ibn Zayd's link to the plague-struck village, al-Tabari's choice that the village need not be identified (labelled as his), his language notes on 'desolate' and 'roofs/structures' (Ibn Abbas, Ibn Jurayj, al-Dahhak, al-Rabi', al-Suddi), and his explanation of why the man asked, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:258-2:259 (pp. 438-443, reports 5881-5904): Ibn Ishaq on the close of 2:258; for 2:259 the speaker's identity (Uzayr, or Urmiya whom some identified with al-Khidr, per Wahb ibn Munabbih and others), al-Tabari's choice that the name is not needed (labelled as his), his reasoning on the aim of the verse, and the first views on the village (Jerusalem, per Wahb, Qatada, al-Dahhak, Ikrima, al-Rabi'), with the editor's notes labelled as his, in Arabic, English and Urdu; Israelite-source reports given as transmitted without a museum verdict; the v05 source added to 2:259.
• Passage 2:258 (pp. 433-437, reports 5873-5880): the further accounts of Abraham's exchange with Nimrod (Qatada, Mujahid, Zayd ibn Aslam, Abd al-Rahman ibn Zayd, al-Rabi', al-Suddi, Ibn Jurayj, Ibn Ishaq), including the reports of the gnats and the sacks of earth turned to flour, reported as transmitted without a museum verdict, and al-Tabari's gloss on the close of the verse, with the editor's notes labelled as his, in Arabic, English and Urdu.
• Passage 2:258 (pp. 429-432, reports 5861-5872): al-Tabari on the disputant with Abraham (the reports naming Nimrod and his genealogies from Mujahid, Qatada, al-Rabi', al-Suddi, Ibn Zayd, Ibn Ishaq, Zayd ibn Aslam and Ibn Jurayj, reported without a museum verdict), and on the exchange about life, death and the sun, with the editor's notes labelled as his, in Arabic, English and Urdu; the v05 source added to 2:258.
• Passage 2:257 (pp. 427-429): al-Tabari's reading of the verse as particular, his answer on how drawing out of faith can mean turning away from it, the grammar of the singular-plural taghut, and the close (the people of the Fire), with the editor's notes labelled as his, in Arabic, English and Urdu; the prose states that the commentary is read from p. 427 because printed pp. 423-426 are missing from the scan; the v05 source added to 2:257.
• Passage 2:256 (pp. 419-422, reports 5846-5852): al-Tabari's choice on the meaning of taghut and its derivation (labelled as his), the Abu al-Darda account, the handhold as faith (Mujahid, al-Suddi, Sa'id ibn Jubayr, al-Dahhak) and the clause on its not breaking, with the editor's notes labelled as his, in Arabic, English and Urdu; the prose states that the scan lacks printed pp. 423-426 and cites none of them; reported without a museum verdict.
• Passage 2:256 (pp. 415-418, reports 5834-5845): al-Tabari's second reading of the definite article (his preference), the senses of right guidance and error, and the opening of the clause on the taghut: Satan (Umar, Mujahid, al-Sha'bi, al-Dahhak, Qatada, al-Suddi), the sorcerer (Abu al-Aliya) and the soothsayer (Sa'id ibn Jubayr, Ibn Jurayj, Jabir), with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:256 (pp. 411-415, reports 5823-5833): the further occasions, the views that the verse concerns those from whom the jizya is accepted (Qatada, al-Dahhak, Mujahid, Ibn Abbas) and that it is abrogated (Ibn Zayd, Zayd ibn Aslam), and al-Tabari's choice and reasoning on abrogation, labelled as his, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:256 (pp. 407-411, reports 5812-5822): the occasions reported for the verse on compulsion in religion (Ibn Abbas, Sa'id ibn Jubayr, al-Sha'bi, al-Suddi with his report of abrogation, Mujahid; the Ansar sons among the Banu al-Nadir and Banu Qurayza, al-Husayn / Abu al-Husayn), with the editor's notes labelled as his, in Arabic, English and Urdu; the v05 source added to 2:256; reported without a museum verdict.
• Passage 2:255 close (pp. 403-407, reports 5799-5811): the glosses on the clause about guarding not burdening (Ibn Abbas, Qatada, al-Hasan, al-Dahhak, Mujahid, al-Suddi, al-Rabi', Ibn Zayd), and the positions of the people of inquiry on the names al-Ali and al-Azim as al-Tabari reports them (no explicit choice in these pages), with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:255 (pp. 401-403): al-Tabari's argument for reading the Kursi as knowledge (labelled as his) and his derivation of the word, with the editor Mahmud Muhammad Shakir's long critical notes (on the apparent difference from al-Tabari's earlier statement, on the chains, on the derivation and on the other verses) labelled as the editor's alone, and the gloss on the clause about guarding, in Arabic, English and Urdu; no museum verdict between them.
• Passage 2:255 (pp. 397-400, reports 5788-5798): the views on the Kursi (Ibn Abbas, Abu Musa, al-Suddi, al-Dahhak, Muslim al-Batin, al-Rabi', Ibn Zayd, al-Hasan), al-Tabari's choice of the reported tradition labelled as his, and the reports of the woman and Abdullah ibn Khalifa, with the editor's relay of the remarks of al-Hakim, al-Dhahabi and Ibn Kathir labelled as theirs, in Arabic, English and Urdu; reported without a museum verdict or description of how they are understood.
• Passage 2:255 (pp. 395-397, reports 5781-5787): al-Tabari on God's ownership and the question on intercession (his readings, with the editor's relay of Ibn Kathir's remark on a report), the knowledge of what is before and behind (al-Hakam, Mujahid, Ibn Jurayj, al-Suddi), the limits of others' knowledge, and the first view on the Kursi (Ibn Abbas), in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:255 (pp. 388-394, reports 5765-5780): al-Tabari on the name al-Qayyum (Umayya's verses, Mujahid, al-Rabi', al-Suddi, al-Dahhak), the clause denying drowsiness and sleep (Ibn Abbas, Qatada, al-Hasan, al-Dahhak, al-Suddi, Ibn Zayd and others), his reasoning labelled as his, and the reported Moses and two bottles accounts (Ikrima, Abu Hurayra) with Ibn Kathir's and Ibn Hajar's remarks as the editor relays them, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:254-2:255 (pp. 385-387, reports 5762-5764): al-Tabari's answer on why the warning turns to the disbelievers (labelled as his), Ata ibn Dinar; the opening of the throne verse commentary on the declaration of oneness and the name al-Hayy, al-Rabi', and the theologians' three positions, with the editor's notes labelled as his, in Arabic, English and Urdu; the v05 source added to 2:255.
• Passage 2:254 (pp. 382-384, reports 5760-5761): al-Tabari on spending before the day without trade, close friendship or intercession, his choice that the negation of intercession is aimed at the disbelievers (labelled as his), Ibn Jurayj and Qatada, and the editor's notes labelled as his, in Arabic, English and Urdu; the v05 source added to 2:254.
• Passage 2:253 (pp. 379-381, reports 5757-5759): al-Tabari's support for the favouring of messengers by a reported saying of the Prophet on five gifts, his comments on Jesus's proofs, the Holy Spirit, and the clause on fighting after the messengers (Qatada, al-Rabi'), with his argument on belief and disbelief labelled as his and the editor's grading and notes as the editor's, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:251-2:253 (pp. 375-378, reports to 5756): al-Tabari on the two readings of the repelling clause (his choice that they are equal in meaning); his comment on the opening of 2:252 (the proofs against the People of the Book) and on the messengers of 2:253, with the editor's notes labelled as his, in Arabic, English and Urdu; the v05 source added to 2:252 and 2:253.
• Passage 2:251 (pp. 369-375, reports 5747-5754): Ibn Jurayj and Mujahid on David's promise, the stones and the killing of Goliath; al-Tabari's choice on kingship, wisdom and teaching; the closing clause on repelling some people by others, with Mujahid, Ali, al-Rabi', and two reported sayings of the Prophet and the editor's chain assessments labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:251 (pp. 363-369, reports 5744-5746): the further accounts of David and Goliath from al-Suddi, al-Rabi' and Ibn Zayd (the horn, the mail, the stones, Talut's envy and the cave), with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:251 (pp. 357-363, reports 5741-5743): the three accounts of David and Goliath transmitted from Wahb b. Munabbih (two) and Mujahid, with the editor's notes labelled as his and the report that the People of the Book relate, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:249 close (pp. 352-353), 2:250 (pp. 353-354) and 2:251 start (pp. 354-357, report 5740): the grammar of the word for a band, the prayer for patience and steadfast feet, and the account from Wahb b. Munabbih of David and Goliath and Talut's turn against him, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:249 (pp. 347-352, reports 5726-5739): the number who crossed the river and the Badr comparison, the views on who spoke the two sayings with al-Tabari's choice and argument (labelled as his), the sense of certainty of meeting God, with the editor's notes and the hadith references labelled as his and the scholars', in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:249 (pp. 340-346, reports 5710-5725): where the river was, the test of drinking and the handful (al-Tabari's reading and his choice of the reading of the word for the handful labelled as his), the reports on how many crossed, with the editor's notes and the hadith references labelled as his and the scholars', in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:248 close (pp. 335-338, reports 5701-5706) and 2:249 start (pp. 338-339, reports 5707-5709): how the angels bore the Ark with al-Tabari's choice (labelled as his), the closing clause read as a sign for believers, Talut's departure with the troops and the test by a river, in Arabic, English and Urdu; the library note now also records the skipped report number 5676 in volume 5.
• Passage 2:248 (pp. 328-334, reports 5680-5700): the further views on the meaning of the sakina with al-Tabari's choice of Ata's view (labelled as his), and the ten views on the remnant left by the house of Moses and the house of Aaron with his statement that none can be preferred without a report, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:248 (pp. 322-328, reports 5661-5679): the broken report of Wahb b. Munabbih with the editor's note on the gap and the copy's colophon, the two views on where the Ark was with al-Tabari's choice (labelled as his), and the five views reported on the meaning of the sakina (Ali, Mujahid, Wahb, Ibn Abbas, al-Suddi), in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:248 (pp. 316-322, reports 5658-5660): the sign of the Ark as al-Tabari reads it, the reports of Wahb b. Munabbih on Eli, the capture and return of the Ark, and Ibn Abbas on the tablets and the Amalekites, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:247 close (pp. 310-315, reports 5644-5657) and 2:248 start (pp. 315-316): the reports on the two tribes, the sense of the choosing and the added knowledge and stature, the verse that kingship is God's to give (al-Tabari's reading labelled as his), the gap noted by the editor, and al-Tabari's reading of the Ark story as a lesson, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:246 close (pp. 304-306) and 2:247 start (pp. 306-310, reports 5636-5643): the turning away of all but a few and al-Tabari's reading of it as a rebuke (labelled as his), then the objection to Talut (Saul) and the reports of Wahb b. Munabbih, al-Suddi, Ikrima, Qatada and al-Dahhak on the oil, the staff and the tribes, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:246 (pp. 298-303, report 5635 and the grammar): al-Suddi's account of Sham'un's birth and call, al-Tabari's choice on the reading of the fighting verb, the prophet's question and the notables' answer, and al-Tabari's treatment of the grammar of the particle with the views of the grammarians and the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passage 2:246 (pp. 292-298, reports 5628-5634): who the prophet was (Sham'un, Shamwil or Joshua), why the notables asked for a king, the long account from Wahb b. Munabbih and the reports of al-Rabi', Ibn Abbas and al-Dahhak, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:245 close (pp. 286-291, reports 5622-5625) and 2:246 start (pp. 291-292, reports 5626-5627): the readings of the multiplying verb with al-Tabari's choice (labelled as his), the withholding and expanding with the price report and the editor's and scholars' gradings attributed, the return, and the prophet of the Children of Israel named Shamwil with his lineage as transmitted, in Arabic, English and Urdu.
• Passages 2:244-2:245 (pp. 280-286, reports 5617-5621): the command to fight and why al-Tabari rejects reading it as addressed to the revived people (labelled as his), the meaning of the loan to God and the reports on Abu al-Dahdah, with the editor's notes and chain judgements attributed to him and the scholars he cites, in Arabic, English and Urdu.
• Passage 2:243 close (pp. 274-279, reports 5611-5616): the further reports on the people who left their homes, al-Tabari's choice on the sense of the plural for thousands and on their number (labelled as his), the lesson of the account and the note on the end of the old division, in Arabic, English and Urdu.
• Passage 2:243 (pp. 267-274, reports 5598-5610): the reports on the people who left their homes, their number, the plague, Ezekiel and their return to life, from Wahb b. Munabbih, Ibn Abbas, al-Suddi, Muhammad b. Ishaq, Ibn Zayd and al-Hasan, with the editor's notes labelled as his, in Arabic, English and Urdu; reported without a museum verdict.
• Passages 2:241-2:243 (pp. 262-267, reports 5590-5597): who the divorced women's provision covers (Ata', Mujahid, Said b. Jubayr, Ibn Zayd) with al-Tabari's choice labelled as his, the clarity clause, and the opening of the account of those who left their homes (Ibn Abbas), with the editor's notes and the graders' judgements attributed, in Arabic, English and Urdu; stated as reports, not as a ruling.
• Passage 2:240 close (pp. 255-262, reports 5574-5589): the abrogation reports, the reports that it was by bequest, those that the ruling stands, al-Tabari's choice (labelled as his), the Furay'a report with the editor's notes and gradings labelled as his, the grammar and the leaving clause, in Arabic, English and Urdu; stated as reports, not as a ruling.
• Passage 2:239 close (pp. 248-250, reports 5570-5571) and 2:240 start (pp. 250-254, reports 5572-5573): the meaning of being safe after fear (Mujahid and Ibn Zayd) with al-Tabari's choice, then the 2:240 widow's year, the two readings of the word for the bequest and al-Tabari's choice of the nominative with his arguments (labelled as his), the abrogation reports of Qatada and al-Rabi', with the editor's notes labelled as his, in Arabic, English and Urdu.
• Passage 2:239 (pp. 241-247, reports 5547-5569): the reports on praying in fear on foot or mounted (Qatada, al-Zuhri, al-Nakha'i, al-Hasan, Harim b. Hayyan, 'Ata', Jabir, Malik), al-Tabari's account of what counts as fear and of the number of units (labelled as his, other views under their names, no museum verdict and no ruling), and Ibn 'Umar's reports of the fear prayer, with the editor's gradings labelled as his, in Arabic, English and Urdu.
• Passage 2:238 close (pp. 235-237, reports 5529-5534) and 2:239 start (pp. 237-240, reports 5535-5546): the last views on the meaning of devotion and al-Tabari's own choice of obedience (labelled as his, other views kept under their names), then 2:239 on praying on foot or mounted in fear, the grammar and readings and the reports of al-Nakha'i, Sa'id b. Jubayr, al-Hasan, Mujahid, al-Dahhak and al-Suddi, with the editor's notes labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 228-234, reports 5498-5528): the three views on the meaning of devotion in the last clause (obedience, silence, stillness and humility) with the reports of Ibn 'Abbas, Mujahid, Ibn Mas'ud and Zayd b. Arqam, and the editor's gradings labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 221-228, reports 5493-5497): al-Tabari's evidence for the afternoon prayer from sayings of the Prophet (Abu Basra, Buraydah and others), his own labelled surmise on why God urged guarding it, and his account of the name of the middle prayer, with the editor's notes labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 214-221, reports 5472-5492): the dawn-prayer view of Ibn 'Abbas, Abu al-'Aliya, Jabir, 'Ata', 'Ikrima, Mujahid and others with its ground, the view that it is one of the five and not known, and al-Tabari's own choice of the afternoon prayer (labelled as his, other views kept under their names, no museum verdict), with the editor's remarks labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 208-214, reports 5461-5471): the reports of the reading with a conjunction and the afternoon prayer named after the middle one (Hafsa, 'A'isha, Ibn 'Abbas, 'Ubayd b. 'Umayr), described as a reading attributed to codices and not as Qur'an, the sunset-prayer view of Qubaysa b. Dhu'ayb, and the start of the dawn-prayer view, with the editor's remarks labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 202-207, reports 5453-5460): the rest of the noon-prayer view (Zayd b. Thabit, Ibn 'Umar, Abu Sa'id al-Khudri, the Hafsa codex report, Usama b. Zayd), its grounds, and the start of the group who read the verse with an added word, with the editor's remarks labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 196-202, reports 5441-5452): the last reports for the afternoon-prayer view and the start of the noon-prayer view (Zayd b. Thabit, Ibn 'Umar, Abu Sa'id al-Khudri), with the editor's gradings and his rejection of a raised form labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 189-195, reports 5432-5440): more reports on the afternoon-prayer view (Abu Hurayra, Ibn 'Abbas, the Abu Hashim b. 'Utba report, Samura, Umm Habiba) and the report of al-Bara' b. 'Azib on a wording said to have been abrogated, given as transmitted with no verdict, with the editor's gradings labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 182-188, reports 5419-5431): al-Tabari's grounds for the afternoon-prayer view, the reports of the Battle of the Trench from Ibn Mas'ud, 'Ali and others, with the editor's sources and gradings labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 175-181, reports 5398-5418): more reports that the middle prayer is the afternoon prayer (Umm Salama, 'A'isha, Hafsa, Ibn 'Abbas, Qatada, al-Dahhak, Samura from the Prophet, Abu Ayyub), with the editor's gradings labelled as his, in Arabic, English and Urdu.
• Passage 2:238 (pp. 169-175, reports 5381-5397): the reports that the middle prayer is the afternoon prayer, from Ibn 'Abbas, 'Ali, Abu Hurayra, Ibn 'Umar, Abu Sa'id al-Khudri and 'A'isha, including the reports of an explanatory addition in 'A'isha's codex (described as reported, not as Qur'an), with the editor's gradings labelled as his, in Arabic, English and Urdu.
• Passage 2:237 close (pp. 164-167) and 2:238 start (pp. 167-168, reports 5364-5380): how forgiving brings one near to piety, the counsel of generosity between spouses with the reports of Jubayr b. Mut'im, Mujahid and others, the closing statement on God's seeing, then the start of 2:238 with Masruq on guarding the prayers and the first view of the middle prayer, the editor's grading labelled as his, in Arabic, English and Urdu.
• Passage 2:237 (pp. 157-163, reports 5353-5363): the last reports that the holder of the contract is the husband, al-Tabari's own choice of that view with his arguments from agreed rulings and the dialogue test of the guardian view (labelled as his, the opposing views kept under their names), and the three readings of who is addressed by the closing clause on forgiveness and piety, in Arabic, English and Urdu.
• Passage 2:237 (pp. 150-156, reports 5307-5352): the rest of the view that the holder of the marriage contract is the guardian (Zayd b. Aslam, Rabi'a, Malik, Ibn Shihab, 'Ikrima), and the view that it is the husband ('Ali, Ibn 'Abbas, Jubayr b. Mut'im, Shurayh, Sa'id b. Jubayr and others), with the editor's notes labelled as his, in Arabic, English and Urdu.
• Passage 2:237 (pp. 142-149, reports 5251-5306): the reports on the forgiveness of the half dower by the woman herself (Ikrima, Mujahid, Shurayh, Ibn Shihab and others), and the first view on who holds the marriage tie, the guardian of the virgin, with Shurayh's change of view, the editor's notes labelled as his, in Arabic, English and Urdu.
• Passage 2:236 close (pp. 136-140) and 2:237 start (pp. 140-142, reports 5244-5250): al-Tabari on the well-off and the straitened and the two readings of the measure, the grammar of the gift, the reports on men who marry and divorce quickly with the editor's gradings (labelled as his), other views of the lifted blame, and the 2:237 half-dower ruling, the forgiveness exception and the reports of Ibn 'Abbas, Mujahid, Qatada and al-Rabi', in Arabic, English and Urdu.
• Passage 2:236 (pp. 128-135, reports 5229-5243): the recommendation-only view of the divorce gift (Shurayh and others), the grounds of those who exempted a woman with a fixed dower, al-Tabari's own choice and long argument that the gift is a binding right of every divorced woman (labelled as his, with the opposing views kept under their names and no museum verdict), the editor's reconstruction of a corrupt passage, and the reports on the unanimous case of the woman without a fixed dower, in Arabic, English and Urdu.
• Passage 2:236 (pp. 122-128, reports 5198-5228): the amounts of the divorce gift (Shurayh, al-Sha'bi, Ibn Sirin, Ibn Shihab), the Hanafi half-dower view as theirs, al-Tabari's own choice that it follows the husband's means, and the scholars' positions on whether the gift is obligatory for every divorced woman, all but one with a fixed dower, or partly by conscience (Hasan, Ibn 'Umar, Sa'id ibn al-Musayyab, al-Zuhri), in Arabic, English and Urdu.
• Passages 2:235 (close, pp. 115-117, reports 5181-5189) and 2:236 first touch (pp. 117-121, reports 5190-5197): the end of the waiting-period ban and the closing sentence on God's knowledge, forgiveness and forbearance; on 2:236 the figure of 'touching', the two readings and al-Tabari's view that both are sound, who the verse covers, the meaning of fixing a portion, and the reports on the divorce gift (Ibn 'Abbas, al-Sha'bi), in Arabic, English and Urdu.
• Passage 2:235 (pp. 109-115, reports 5162-5180): al-Tabari's choice that the forbidden 'secret' is intercourse, with his arguments against the pledge reading, the exception for fair speech and the reports on it, and the opening of the ban on resolving on the marriage contract during the waiting period, in Arabic, English and Urdu.
• Passage 2:235 (pp. 102-108, reports 5126-5161): al-Tabari on the words for proposal and allusion, hiding the wish in the heart, his argument from the difference between allusion and plain statement (with the accusation question left unsettled), and the two readings of the forbidden secret promise (fornication, or taking a pledge in the waiting period), in Arabic, English and Urdu.
• Passage 2:235 first touch (pp. 95-101, reports 5098-5125): what the early authorities allowed as a hint of marriage to a woman in her waiting period (Ibn 'Abbas, Mujahid, Sa'id ibn Jubayr, al-Qasim ibn Muhammad, 'Ata', Ibrahim, al-Sha'bi), the report of Abu Ja'far Muhammad ibn 'Ali and Sakina bint Hanzala, and the grammarians' views on the word for proposal with al-Tabari's own, in Arabic, English and Urdu.
• Passage 2:234 (close, pp. 88-94, reports 5090-5097): the argument of those who make mourning and staying in the house obligatory (al-Fari'a hadith) as al-Tabari gives it, his grammar of the number ten and its nights, the reports on why ten days are added, and his reading of the clauses on the guardians and on God's awareness, in Arabic, English and Urdu.
• Passage 2:234 (pp. 82-88, reports 5075-5089): the Umm Salama and Umm Habiba hadith on mourning and the Jahiliyya custom, A'isha's and Ibn 'Umar's rulings on what a widow avoids, and the view that the waiting concerns only husbands (al-Hasan, Ibn 'Abbas, the Asma' report), with the editor's tracing and grading, in Arabic, English and Urdu.
• Passages 2:233 (close, pp. 75-76) and 2:234 first touch (pp. 77-81, reports 5071-5074): al-Tabari's reasons for his choice on the nursing-clause and his gloss on the closing sentence; on 2:234 his treatment of the missing predicate, the meaning of the widow's waiting period, and the reports and hadiths (Ibn 'Abbas, Ibn Shihab, Umm Salama, Hafsa), in Arabic, English and Urdu.
• Passage 2:233 (pp. 68-74, reports 5049-5070): the positions on the time of weaning and al-Tabari's choice, and the clause on hiring wet nurses with the interpreters' readings of handing over what was given and his choice, in Arabic, English and Urdu; a leftover verse-adjacent phrase in the Arabic of an earlier batch is reworded.
• Passage 2:233 (pp. 62-68, reports 5029-5048): the last reports on the heir clause, al-Tabari's own choice and his argument (attributed as his, with other scholars' positions left unjudged), and the opening of the weaning clause with the first reports on the time of weaning, in Arabic, English and Urdu.
• Passage 2:233 (pp. 57-62, reports 4997-5028): the remaining positions on who the heir is (guardian, the child's heirs, the forbidden-degree kin, the infant himself, the surviving parent) and on what the like duty covers (nursing wage and upkeep), in Arabic, English and Urdu.
• Passage 2:233 (pp. 50-56, reports 4984-4996): the last reports on harming a mother or father through the child, al-Tabari's grammar answers and his view of the leader's duty, and the first positions on who the heir is and what he owes, in Arabic, English and Urdu.
• Passage 2:233 (pp. 45-50, reports 4973-4983): al-Tabari on the sentence limiting what a soul is charged with and his reply to the qadar reading, the readers' difference on the ban on harming a mother or father through the child, his choice, and the interpreters' reports, in Arabic, English and Urdu.
• Passage 2:233 (pp. 38-44, reports 4968-4972): al-Tabari's own choice on the limit of nursing, his answers to the objection from the thirty-month verse, the readers' difference on the clause on completing nursing, and the father's duty of provision and clothing, in Arabic, English and Urdu.
• Passage 2:233 (pp. 32-38, reports 4950-4967): al-Tabari on why the verse adds completeness to the two years, and the interpreters' four positions on the limit of nursing (some infants only, infants whose parents differ, no nursing after two years, a duty on mothers eased afterwards), with the editor's notes on narrators, in Arabic, English and Urdu.
• Passages 2:232 (rest, pp. 27-31) and 2:233 first touch (pp. 30-32, reports 4948-4949): al-Tabari's argument on the guardian (attributed as his), the demonstrative, purity and the knowledge of hearts, and the opening of 2:233 on mothers and nursing, in Arabic, English and Urdu.
• Passage 2:232 (pp. 20-26, reports 4932-4947): the remaining occasion reports (Ma'qil ibn Yasar and Jabir ibn 'Abd Allah), the reports that read it as a ban on guardians' obstruction, al-Tabari's own choice, his word study of the verb, the report on marriage gifts, and the start of his argument on the guardian (his view, attributed as his), in Arabic, English and Urdu.
• Passages 2:231 (rest, pp. 13-16, reports 4924-4926) and 2:232 first touch (pp. 17-19, reports 4927-4931, the Ma'qil ibn Yasar reports): al-Tabari's reading of the clauses on God's favour, the Book, wisdom and admonition, and the occasion reports with the editor's notes, in Arabic, English and Urdu.
• Passage 2:231 first touch (vol. 5, pp. 7-13): al-Tabari's explanation of keeping and releasing divorced women at the end of their term, the reports on harmful repeated taking-back, the root of the word for release, and the clauses on wronging oneself and on mockery of God's signs, in Arabic, English and Urdu; the library note now records the volume 5 page offset (zero) and a gap of printed pp. 423-426 in the scan.
• Passage 2:230 closes (vol. 4, pp. 595-600): the last hadith on the second husband, the clause on the two returning to each other, the meaning of hoping to keep God's limits, and the closing sentence of the verse, in Arabic, English and Urdu; the library note records that volume 4 is finished and that volume 5 is not in the mounted harvest folder, so its offset is still to be set.
• Passage 2:230 continues (vol. 4, pp. 589-595): the reports from the Prophet on the second husband's consummation, from 'A'isha (the wife of Rifa'a), Abu Hurayra, Anas and Ibn 'Abbas, with the editor's notes on their chains, in Arabic, English and Urdu.
• Passage 2:229 closes (vol. 4, pp. 583-585): the meaning of God's limits; passage 2:230 first touch (pp. 585-589): the views on the clause on a woman not being lawful to her divorcer until another husband, al-Tabari's choice of Mujahid's reading, his reasoning that both contract and consummation are meant, and the hadith of 'A'isha, in Arabic, English and Urdu.
• Passage 2:229 continues (vol. 4, pp. 577-583): more reports on the amount of the ransom (Umm al-Rubayyi' and 'Uthman, Ibn 'Abbas, Qabisa), the claim by Bakr ibn 'Abdallah that it is abrogated by the verse in al-Nisa', and al-Tabari's choice and his two reasons against abrogation, then the start of the clause on God's limits, in Arabic, English and Urdu.
• Passage 2:229 continues (vol. 4, pp. 571-577): al-Tabari's refusal of the grammarian's two aspects, and the views on whether the ransom is limited to the dower or may be any amount, with the reports of 'Umar, Ibn 'Umar, al-Hasan and others, in Arabic, English and Urdu.
• Passage 2:229: replaced one more short typed verse phrase in the Arabic Tabari prose with a paraphrase.
• Passage 2:229: replaced short typed phrases from the verse in the Tabari prose with paraphrases, in Arabic, English and Urdu.
• Passage 2:229 continues (vol. 4, pp. 565-571): al-Tabari on why blame is lifted from both spouses for the ransom, his question on the woman's own sin in paying, the hadith that call women who seek separation without cause hypocrites with the editor's gradings of their chains, in Arabic, English and Urdu.
• Passage 2:229 continues (vol. 4, pp. 559-565): the remaining views on when taking a ransom is lawful, al-Tabari's choice that both must fear falling short and his answer to the objection, and the views on what the limits of God are, in Arabic, English and Urdu.
• Passage 2:229 continues (vol. 4, pp. 553-559): the reports on the wives of Thabit ibn Qays (Habiba and Jamila) and the editor's note that they were two women, and the first views on what the fear of not keeping God's limits means, with the graded steps in the reports of Sa'id ibn Jubayr and al-Dahhak, in Arabic, English and Urdu.
• Passage 2:229 continues (vol. 4, pp. 547-553): the meaning of keeping and releasing, the prohibition on taking back the dower, the variant readings of the verb for fearing and al-Tabari's choice among them, the state in which taking a payment is allowed, and the report of the first khul' (Jamila and Thabit ibn Qays), in Arabic, English and Urdu; also paraphrases typed verse phrases in earlier Arabic prose.
• Passage 2:229 continues (vol. 4, pp. 541-547): the views on the verse as a number of divorces or as the sunna of divorce, al-Tabari's choice of the number reading, the meaning of keeping or releasing, the Abu Razin report and the editor's objection to it, in Arabic, English and Urdu; also rewords a close paraphrase of the 2:228 wording in the Arabic prose.
• Passage 2:229: removed a short typed phrase from the verse in the Tabari prose, keeping a paraphrase, in Arabic, English and Urdu.
• Passage 2:228 closes (vol. 4, pp. 535-538): al-Tabari's reasoning for the degree men have, and the meaning of the closing words of the verse; passage 2:229 first touch (pp. 538-541): the view that the verse sets the number of divorces, with the reports of 'Urwa, Qatada and Ibn Zayd and the editor's notes on the hadith chains, in Arabic, English and Urdu.
• Passage 2:228 continues (vol. 4, pp. 529-535): the ruling on a husband who takes his wife back intending harm, the clause on women's rights like those over them, al-Tabari's choice, and the views on the degree men have over women, with his choice of Ibn 'Abbas's reading, in Arabic, English and Urdu; also replaces a typed verse title phrase from the previous batch with a link to 2:229.
• Passage 2:228 continues (vol. 4, pp. 524-529): al-Tabari's reasoning that the prohibition covers both menses and pregnancy, his answer on the mention of belief, the meaning and plurals of the word for husbands, and the reports that the husband has more right to take her back during the waiting period, in Arabic, English and Urdu.
• Passage 2:228 continues (vol. 4, pp. 518-523): the views on what the divorced woman may not hide, namely menses, pregnancy or both, the reasons given for the prohibition, and al-Tabari's own choice of menses and pregnancy, in Arabic, English and Urdu.
• Passage 2:228: replaced three short typed Qur'an phrases (from 65:1 and 2:228) in the Tabari prose with links to the verses, in Arabic, English and Urdu, and re-ran the verse-text sweep over the vol. 4 files (0 pending).
• Passage 2:228 continues (vol. 4, pp. 512-517): al-Tabari's reasoning that the word for the waiting period can mean either the time of menses or of purity, his own choice of three periods of purity, his reply to the objection about the second purity and to the view on the four-month oath, his explanation of the word for divorced women, and the first reports on what God created in their wombs, in Arabic, English and Urdu.
• Passage 2:228 continues (vol. 4, pp. 506-511): the view that the waiting period means purity between menses, with the reports of 'A'isha, Zayd ibn Thabit and Ibn 'Umar, the case of al-Ahwas referred to Mu'awiya, and the opening of al-Tabari's discussion of the word in Arab usage, in Arabic, English and Urdu.
• Passage 2:228 continues (vol. 4, pp. 500-505): the view that the word for the waiting period means menstruation, with the reports of Mujahid, Ibn 'Abbas, 'Ikrima and Qatada, and the rulings of 'Umar, Ibn Mas'ud, Abu Musa, 'Ali and 'Uthman that the husband may take her back until she bathes after the third menses, in Arabic, English and Urdu.
• Passage 2:227 closes (vol. 4, pp. 493-499: the view that the husband is made to stand, the view that swearing off is nothing, and al-Tabari's own choice with his reasoning from the verse's ending) and 2:228 gets its first touch (p. 499), in Arabic, English and Urdu.
• Passage 2:227 continues (vol. 4, pp. 487-493): the view that the husband is made to stand after four months and must return or divorce, with the reports of 'Umar, 'Ali, 'Uthman, Abu al-Darda', 'A'isha, Ibn 'Umar and twelve Companions, in Arabic, English and Urdu.
• Passage 2:227 continues (vol. 4, pp. 481-487): the reports that the passing of four months brings a final single divorce (Ibn Mas'ud, Ibn 'Abbas, 'Umar, 'Ali, Shurayh, Masruq, al-Hasan, al-Nakha'i and others) and the opposing reports that it is a divorce the husband may revoke (Sa'id ibn al-Musayyab, Abu Bakr ibn 'Abd al-Rahman, Makhul, Rabi'a), in Arabic, English and Urdu.
• Passage 2:226 closes (vol. 4, pp. 475-477: the views on expiation when the husband returns, with al-Tabari's choice) and 2:227 gets its first touch (pp. 477-481: whether the passing of four months itself divorces, with the reports of 'Ali, Ibn Mas'ud, 'Uthman, Zayd ibn Thabit and Ibn 'Abbas), in Arabic, English and Urdu.
• Passage 2:226 continues (vol. 4, pp. 469-475): the reports on returning where there is an excuse, al-Tabari's own choice that returning means intercourse (with the resolve of the heart sufficing while an excuse lasts), and the views on the closing clause of forgiveness and mercy, in Arabic, English and Urdu.
• Passage 2:226 continues (vol. 4, pp. 464-469): the reasoning behind each view on which oath amounts to swearing off, al-Tabari's own choice, the meaning of the word for returning with the reports on what counts as returning (intercourse, or a declaration where there is an excuse), in Arabic, English and Urdu.
• Added a list of the Arabic and Urdu commentary spans in 2:1 to 2:195 that match the Qur'an text only approximately and were deliberately left unchanged, so a later pass can resolve them.
• Verse-text repair, sweep batch 15: Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:226 continues (vol. 4, pp. 457-463): the reports on what kind of oath amounts to swearing off from a wife (anger and intent to harm, any oath barring intercourse, any oath to her harm), from 'Ali, Ibn 'Abbas, al-Hasan, al-Nakha'i, al-Sha'bi, al-Zuhri and Sa'id ibn al-Musayyab, with the editor's notes, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 14: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:225 closes (vol. 4, pp. 451-455: the views on the clause about what hearts have earned, al-Tabari's own two-part choice, and the closing remark) and 2:226 gets its first touch (pp. 456-457: the meaning of swearing off and the first view on the kind of oath), in Arabic, English and Urdu.
• Verse-text repair, sweep batch 13: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Verse-text repair, sweep batch 12: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:225 continues (vol. 4, pp. 446-451): al-Tabari's own choice on the meaning of idle talk in oaths (with his rejection of the view that it covers oaths to disobedience), and the start of his treatment of the clause on what hearts have earned, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 11: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:225 continues (vol. 4, pp. 440-446): the last views on the idle-talk oaths (oaths to disobedience, filler oaths, self-imprecations, oaths broken in forgetfulness) with the editor's gradings, and the start of al-Tabari's own reasoning on the word for idle talk, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 10: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:225 continues (vol. 4, pp. 434-440): the remaining views on the idle-talk oaths (oaths sworn in the belief they are true, oaths in anger, oaths to disobedience), with the editor's chain notes and corrections, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 9: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:225 continues (vol. 4, pp. 429-434): the reports on the idle-talk oaths from 'A'isha, al-Sha'bi, Mujahid, Abu Hurayra, Ibn 'Abbas, al-Hasan and al-Nakha'i, in two groups (habitual phrases of speech, and oaths sworn in the belief they are true), with the editor's notes, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 8: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:224 closes (vol. 4, pp. 424-427: al-Tabari's choice on the word for 'exposure', with the poets' usage and his rejection of al-Suddi's dating) and 2:225 gets its first touch (pp. 427-429: the idle-talk oaths, Ibn 'Abbas and 'A'isha), in Arabic, English and Urdu.
• Verse-text repair, sweep batch 7: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:223 closes (vol. 4, pp. 418-419) and 2:224 gets its first touch (pp. 419-423): the views on the prohibition of making God an object for oaths (Tawus, Ibn 'Abbas, Qatada, 'Ata', al-Dahhak, al-Suddi, al-Nakha'i, Mujahid, 'A'isha), in Arabic, English and Urdu.
• Verse-text repair, sweep batch 6: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:223 continues (vol. 4, pp. 414-418): the close of al-Tabari's own choice on the word 'anna' with the poets' usage, and his reading of the clause on making provision for oneself, with the competing view of 'Ata', in Arabic, English and Urdu.
• Wording repair in the 2:223 commentary: the remaining quoted two-word verse clause in Arabic, English and Urdu was replaced by a plain reference to the word 'anna', in line with the no-typed-Qur'an rule.
• Verse-text repair, sweep batch 5: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:223 continues (vol. 4, pp. 410-414): the reports of Umm Salama, Jabir, 'Umar and the Himyar visitors on the occasion of the verse, and the start of al-Tabari's own choice on the meaning of the word for 'however', in Arabic, English and Urdu.
• Verse-text repair, sweep batch 4: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text (exact matches only).
• Passage 2:223 continues (vol. 4, pp. 405-410): the reports of Ibn 'Umar, Abu al-Darda', the withdrawal view, and the reports on the occasion of the verse (Mujahid from Ibn 'Abbas, Jabir, Umm Salama), with the editor's gradings and chain notes, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 3: 25 Arabic and Urdu commentary files had typed verse wording replaced by links to the verse in the frozen Tanzil text; only spans that match Tanzil exactly were changed.
• Passage 2:223 continues (vol. 4, pp. 401-405): the rest of the views on the word for 'however' or 'whenever' (Ibn 'Abbas, Mujahid, 'Ata', al-Dahhak, Ibn 'Umar via Nafi', Malik) with the editor's notes on chains and textual corrections, in Arabic, English and Urdu.
• Verse-text repair, sweep batch 2: 25 Arabic and Urdu commentary files for 2:16 to 2:27 had typed verse wording replaced by links to the verse in the frozen Tanzil text, as the no-typed-Qur'an rule requires.
• Passage 2:222 closes (vol. 4, pp. 396-397) and 2:223 gets its first touch (pp. 397-401): the field metaphor, why women are called a tilth, and the views on the meaning of the word for 'however' (Ibn 'Abbas, 'Ikrima, Mujahid, Muhammad ibn Ka'b, Qatada, al-Suddi and the account of the Jewish man's remark), in Arabic, English and Urdu, without typed verse wording.
• Repair: swept al-Tabari commentary on 2:14 to 2:2x of volumes 1 to 3 (batch 1 of the sweep), replacing quoted verse phrases of three or more words in the Arabic and Urdu prose with passage links, matched against the frozen Tanzil text. Single words, two-word glosses, names, hadith and poetry are untouched.
• Repair: checked the passage links added in the earlier typed-verse repair for al-Tabari vol. 4 (2:196-2:221) against the frozen Tanzil text and corrected the ones pointing to a neighbouring or wrong verse (for example 2:200, 2:210 and 2:216), in the Arabic and Urdu prose.
• Passage 2:222: al-Tabari's commentary continues (vol. 4 pp. 391-396): the remaining reports on the time of cleanness, his argument against reading the command as permitting the place of the blood, and the views on who the purifiers are (those who wash for prayer, those who avoid the forbidden passage, those who do not return to sins) with his choice, in Arabic, English and Urdu, without typed verse wording.
• Passage 2:222: al-Tabari's commentary continues (vol. 4 pp. 386-391): his choice that being clean means having washed, and the two views on the command to come to them from where God commanded (the permitted passage versus the time of cleanness), with the reports of Ibn 'Abbas, Mujahid, 'Ikrima, Qatada, Ibrahim and Abu Razin, in Arabic, English and Urdu, without typed verse wording.
• Passage 2:222: al-Tabari's commentary continues (vol. 4 pp. 381-386): the navel-to-knee view and the Prophet's practice (Maymuna, 'A'isha), the readings on being clean (light versus doubled) and his choice of the doubled reading meaning washing, and the first reports on the permission to approach again (Ibn 'Abbas, Mujahid, 'Ikrima, al-Hasan, Ibrahim), in Arabic, English and Urdu, without typed verse wording.
• Passage 2:222: al-Tabari's commentary continues (vol. 4 pp. 376-381): the reports on what a man must avoid of a menstruating woman (Nudba for the Prophet's practice, 'A'isha, Ibn 'Abbas, Umm Salama, al-Hasan, Mujahid, 'Ikrima, Shurayh), the grounds of those who limit the avoidance to the place of the blood, and the view of the navel-to-knee boundary, with the editor's gradings, in Arabic, English and Urdu.
• Passage 2:221: al-Tabari's commentary closes (vol. 4 pp. 370-371): the readings on giving women in marriage, the guardian's right, and the call to the Fire versus the call to Paradise. Passage 2:222: first touch (pp. 372-375), the question on menstruation, why the Companions asked, harm as filth or blood, and the first views on what to avoid (Qatada, al-Rabi', Mujahid, al-Suddi, Ibn 'Abbas, Ibn Sirin), in Arabic, English and Urdu, without typed verse wording.
• Repair: removed typed verse wording from the al-Tabari vol. 4 commentary on 2:196 to 2:221 (Arabic and Urdu quoted verse phrases of two or more words, and three transliterated phrases in English), replacing each with a link to the passage (the AGENTS.md rule that Qur'an text is never typed). Single-word lexical glosses, names, hadith and poetry are untouched.
• Passage 2:221: al-Tabari's commentary continues (vol. 4 pp. 363-369): the reports that the ban covers Arab polytheist women only (Qatada, Sa'id ibn Jubayr) or all non-Muslim women ('Umar and Talha and Hudhayfa, via Shahr ibn Hawshab), al-Tabari's choice and his argument against abrogation, the counter-reports ('Umar via Zayd ibn Wahb and Shaqiq, Jabir), and the clauses on the believing slave woman and "even if she pleases you" (Ibn Rawaha's story), with the editor's gradings, in Arabic, English and Urdu.
• Passage 2:220: al-Tabari's commentary closes (vol. 4 pp. 357-361): God knowing the corrupter from the reformer, the views on the meaning of "la-a'natakum" (constraint versus destruction), and "mighty, wise". Passage 2:221: first touch (pp. 362-363), the question whether the ban on polytheist women is general and abrogated for People of the Book women or specific to Arab polytheists (Ibn 'Abbas, 'Ikrima, al-Hasan, Mujahid, al-Rabi', Qatada), in Arabic, English and Urdu.
• Passage 2:220: al-Tabari's commentary continues (vol. 4 pp. 351-357): the reports on the orphans' property (Ibn 'Abbas, al-Sha'bi, 'Ata', Mujahid, al-Suddi, al-Dahhak, 'A'isha), his explanation of the verse, and his grammatical discussion of why "ikhwanukum" is nominative, in Arabic, English and Urdu.
• Passage 2:219: al-Tabari's commentary closes (vol. 4 pp. 346-349): his reasons that the verse on al-'afw is not abrogated, the nasb and raf' readings of al-'afw, and the reports on the clause on reflecting on this world and the hereafter. Passage 2:220: first touch (pp. 349-351), the reports on the orphans' property (Ibn 'Abbas, Ibn Abi Layla, Qatada, al-Rabi'), in Arabic, English and Urdu.
• Passage 2:219: al-Tabari's commentary continues (vol. 4 pp. 340-345): his choice that al-'afw is the surplus beyond one's own and one's family's needs, the supporting reports (Abu Hurayra, Jabir, Ibn Mas'ud) with the editor's notes, his replies to the zakat and 'unnoticeable' views, and the dispute whether the verse is abrogated by zakat; also a note on the garbled printed text in report 4142, in Arabic, English and Urdu.
• Passage 2:219: al-Tabari's commentary continues (vol. 4 pp. 334-339): the stages of the prohibition of wine (al-Suddi, Qatada, Mujahid, al-Rabi', Ibn Zayd) with the editor's notes, then the start of the phrase on spending the surplus (al-'afw) and the six views of the interpreters on its meaning (surplus, the unnoticeable, the middle way, whatever they bring, the good), in Arabic, English and Urdu.
• Passage 2:219: al-Tabari's commentary continues (vol. 4 pp. 329-334): his choice of the reading kabir, the meaning of "their sin is greater than their benefit" (before versus after prohibition), and the reports on the stages of the prohibition of wine (Sa'id ibn Jubayr, Ibn 'Umar, 'Ikrima, al-Hasan, Abu al-Qumus, al-Sha'bi), with the editor's gradings and notes, in Arabic, English and Urdu.
• Passage 2:219: al-Tabari's commentary continues (vol. 4 pp. 323-328): the views on maysir as all gambling (Ibn Sirin, al-Hasan, Tawus, 'Ata', Ibn Mas'ud, al-Qasim, Ibn 'Abbas, Mujahid and others), the "great sin" of wine and gambling and his choice, the benefits before prohibition, and the two readings kabir and kathir, in Arabic, English and Urdu.
• Passages 2:218 and 2:219: al-Tabari's commentary covers 2:218 (vol. 4 pp. 317-320: the emigrants who strove in God's way, the roots of hijra and jihad, and the reports tying it to the party of 'Abdallah ibn Jahsh) and begins 2:219 (pp. 320-322: the roots of khamr and maysir and Mujahid and Ibn Mas'ud on gambling), with the source registered on both, in Arabic, English and Urdu.
• Passage 2:217: al-Tabari's commentary closes (vol. 4 pp. 311-317): his refutation of al-Farra's two analyses of the raising of "sadd", the views on whether the verse on fighting in the sacred month is abrogated (Ibn Maysara, al-Zuhri, 'Ata') and his choice with the evidence of Hunayn, Ta'if and Hudaybiya, "they will not cease to fight you", and the verse on apostasy, in Arabic, English and Urdu.
• Passage 2:217: al-Tabari's commentary continues (vol. 4 pp. 306-311): the further reports on the raid at Nakhla (Jundub, Mujahid, al-Zuhri and Miqsam, Ibn 'Abbas, Abu Malik, Qatada, Ibn Jurayj, al-Dahhak, al-Sha'bi), the editor's grading of the mursal report and identification of Miqsam, and al-Tabari's use of the Mujahid and al-Dahhak reports on the grammar of "sadd", in Arabic, English and Urdu.
• Passage 2:217: al-Tabari's commentary continues (vol. 4 pp. 300-306): the reading of "qital", why the Arabs honoured Rajab, the grammar of the verse and his rejection of al-Farra's joining of "the Sacred Mosque" to "fighting", and the account of the raid of 'Abdallah ibn Jahsh at Nakhla and the killing of Ibn al-Hadrami as the occasion of revelation, from Ibn Ishaq via 'Urwa and from al-Suddi, with the editor's notes on the date variants, in Arabic, English and Urdu.
• Passages 2:215-2:217: al-Tabari's commentary closes 2:215 (vol. 4 pp. 292-295: the second analysis of "madha" and whether the verse concerned voluntary spending before zakat), covers 2:216 (pp. 295-299: the prescription of fighting and the views on who it binds, his rejection of the claimed abrogation by 2:285 and his preference for the communal obligation, kurh/karh, and the editor's grading of the Ibn 'Abbas report) and begins 2:217 (p. 299), source registered on 2:216 and 2:217, in Arabic, English and Urdu.
• Passages 2:213-2:215: al-Tabari's commentary closes 2:213 (vol. 4 pp. 286-287: "by His leave", the question whether they were guided to the truth or the difference, and his Arabic parallels), covers 2:214 (pp. 287-291: the Trench context, "wa-lamma", and the raised or subjunctive reading of "hatta yaqula" with his choice) and begins 2:215 (pp. 291-292: what to spend and on whom, and the two analyses of "madha"), source registered on 2:214 and 2:215, in Arabic, English and Urdu.
• Passage 2:213: al-Tabari's commentary continues (vol. 4 pp. 279-285): his reasoning that the "one community" was on faith, the meaning of baghy and the grammarians' dispute over "min", the Friday report of Abu Hurayra with the editor's grading, Ibn Zayd's list of what they differed over, and the reports of al-Rabi', Abu al-'Aliya and al-Suddi on the guidance, in Arabic, English and Urdu.
• Passages 2:212 and 2:213: al-Tabari's commentary closes 2:212 (vol. 4 pp. 274-275: the reports on those above the mockers, and "without reckoning") and begins 2:213 (pp. 275-279: the meaning of "umma" and who was "one community" per Ibn 'Abbas, Qatada, Mujahid, Ubayy ibn Ka'b, Ibn Zayd and al-Suddi, with his choice), source registered on 2:213, in Arabic, English and Urdu.
• Passages 2:210-2:212: al-Tabari's commentary closes 2:210 (vol. 4 pp. 266-270: the long report on the standing place with the editor's grading of its chain and Ibn Kathir's remarks, his argument for the raised reading "and the angels", and "the matter is decided"), covers 2:211 (pp. 270-273: the signs given to the Children of Israel and the changing of God's favour) and begins 2:212 (p. 273), with the source registered on 2:211 and 2:212, in Arabic, English and Urdu.
• Passage 2:210: al-Tabari's commentary continues (vol. 4 pp. 261-266): the readings of "the angels" and "zulal/zilal" with his choices, whether the cloud belongs to God's coming or the angels', the grading note on the arches-in-the-cloud report, and the views on how God's coming is understood (no description beyond His own words; movement; His command; His reward and reckoning), in Arabic, English and Urdu.
• Passages 2:208-2:210: al-Tabari's commentary closes 2:208 (vol. 4 pp. 254-258: who is addressed by "enter into al-silm entirely", 'Ikrima's report on the Jewish converts and the Sabbath, "kaffa", and the footsteps of Satan), covers 2:209 (pp. 259-260: the slip after the clear proofs) and begins 2:210 (p. 260), with the source registered on 2:209 and 2:210, in Arabic, English and Urdu.
• Passages 2:207 and 2:208: al-Tabari's commentary closes 2:207 (vol. 4 pp. 248-251: the reports of Hisham ibn 'Amir, the man of Bajila and others, his preference for the one who commands the right, and "God is kind to His servants") and begins 2:208 (pp. 251-254: the meaning of "silm", the fatha and kasra readings and his choice, with the editor's notes), source registered on 2:208, in Arabic, English and Urdu.
• Passages 2:205-2:207: al-Tabari's commentary closes 2:205 (vol. 4 pp. 243-244, the verbal noun of "fasad"), begins 2:206 (pp. 244-246: "pride seizes him in sin", the reports of 'Ali and of 'Umar with Ibn 'Abbas, "wretched is the resting place") and begins 2:207 (pp. 246-248: the sale of the self, the grammatical discussion, and the reports on Suhayb, Abu Dharr and the Meccan emigrant), with the source registered on 2:206 and 2:207, in Arabic, English and Urdu.
• Passage 2:205 gains more of al-Tabari's commentary (vol. 4 pp. 238-243): the views on "ifsad" and his reasoning, the destruction of crops and offspring (al-Suddi, Mujahid, Ibn 'Abbas, Qatada, al-Dahhak, al-Rabi', 'Ata', Makhul), his rejection of the raised reading "yuhliku" citing Ubayy's codex, and "God does not love corruption", in Arabic, English and Urdu.
• Passages 2:204 and 2:205: al-Tabari's commentary continues in 2:204 (vol. 4 pp. 234-237: the two readings of "yushhidu/yashhadu" and his choice, and the views on "aladd al-khisam") and begins in 2:205 (pp. 237-238: "tawalla" and "sa'a", with the source registered), in Arabic, English and Urdu.
• Passage 2:204 gains al-Tabari's commentary from volume 4 (pp. 229-233), with the source registered on its data file: the verse on the one whose speech pleases and who calls God to witness, and the reports on whom it concerns (al-Akhnas ibn Shariq per al-Suddi; the hypocrites who spoke about the Raji' expedition per Ibn 'Abbas; all hypocrites per Muhammad ibn Ka'b, Nawf, Qatada, Mujahid, al-Rabi' and 'Ata'), and the reading "yushhidu" with Ibn Zayd's report, with the editor's notes, in Arabic, English and Urdu.
• Passage 2:203 closes its al-Tabari commentary from volume 4 (pp. 224-229): the rest of his argument against the "no hardship" and "until next year" readings (labelled his), the hadith of 'A'isha on what becomes lawful after throwing, sacrificing and shaving, the grammar of the lam in "for whoever fears God", and "fear God and know that you will be gathered to Him", with the editor's notes on the chains, in Arabic, English and Urdu.
• Passage 2:203 gains al-Tabari's commentary from volume 4 (pp. 219-224): the remaining views on "no sin on him" (until the next year's hajj; if he keeps God-fearing; if he avoids game; forgiven), his own choice that it means the sins are removed for whoever fears God in his hajj (labelled his), the hadiths on following hajj with 'umra and returning as on the day one's mother bore one (Ibn Mas'ud, 'Umar, Ibn 'Abbas), and the start of his argument against the "no hardship" reading, with the editor's notes, in Arabic, English and Urdu.
• Passage 2:203 gains al-Tabari's commentary from volume 4 (pp. 215-219): the reports on "whoever hastens in two days, there is no sin on him" taken as no sin in hastening or delaying (Mujahid, al-Suddi, Qatada, Ibrahim, Ibn 'Umar, Ibn 'Abbas, 'Ata'), and as forgiveness for both (Ibn Mas'ud, Ibn 'Umar, Ibn 'Abbas, 'Ali, al-Sha'bi, Mu'awiya ibn Qurra), with the editor's notes, in Arabic, English and Urdu.
• Passage 2:203 gains al-Tabari's commentary from volume 4 (pp. 210-215): the rest of the reports on the "counted days" (days of tashriq), the hadiths that they are days of eating, drinking and remembrance of God (Abu Hurayra, 'A'isha, 'Amr ibn Dinar, al-Zuhri, 'Ali), his argument distinguishing the counted days from the known days of Hajj 22:28 (labelled his), and the start of "whoever hastens in two days" (the reports of 'Ata', al-Hasan, 'Ikrima), with the editor's notes on narrators, in Arabic, English and Urdu.
• Passages 2:202 and 2:203 gain al-Tabari's commentary from volume 4 (pp. 206-210), with the source registered on both data files: 2:202 ("those will have a share of what they earned" and "swift in reckoning") and the start of 2:203 ("remember God in counted days" as the days of tashriq, with the reports of Ibn 'Abbas, 'Ata', Mujahid, Qatada, al-Hasan and Malik), in Arabic, English and Urdu.
• Passage 2:200 ends its al-Tabari commentary from volume 4 (pp. 202-203; the reports of Anas, Mujahid, Qatada, al-Suddi and Ibn Zayd's three kinds of people at the rites), and passage 2:201 begins with it (pp. 203-206), with the source registered on its data file: the meaning of "good in this world and good in the hereafter" (well-being; knowledge and worship; wealth), the hadiths of Qatada and Anas on the sick man who asked to be punished early, and his own choice that "good" is general (labelled his), in Arabic, English and Urdu.
• Passage 2:200 gains al-Tabari's commentary from volume 4 (pp. 196-201): the rest of the reports on remembering God as one remembers one's fathers (the boasting of the Jahiliyya at Mina; the child calling its father), his own choice that the remembrance is obedience and possibly the takbir of the days of Mina (labelled his), and the start of "among the people is he who says, Our Lord, give us in this world", in Arabic, English and Urdu.
• Passage 2:199 gains al-Tabari's commentary from volume 4 (pp. 183-195), and passage 2:200 begins with it (pp. 195-196), with the source registered on both data files: the commentary on "then pour forth from where the people pour forth" (the Hums of Quraysh, the view that "the people" means Ibrahim, and his own choice) that had been filed under 2:198 by mistake is moved to 2:199, with the new reports on "ask God's forgiveness" (al-'Abbas ibn Mirdas and Ibn 'Umar hadiths on forgiveness of claims at Jam', with the editor's grading notes), and 2:200 opens with "when you have completed your rites" and the reports on boasting of fathers, in Arabic, English and Urdu.
• Passage 2:198 gains al-Tabari's commentary from volume 4 (pp. 186-191): the rest of the reports on "then pour forth from where the people pour forth" (the Hums of Quraysh: Mujahid, Qatada, al-Suddi, al-Rabi', Ibn Abi Najih's long account, 'A'isha), the view that "the people" means Ibrahim (al-Dahhak), and his own choice that Quraysh and their Hums allies are addressed (labelled his) with his argument and the note on pluralised singulars, with the editor's notes, in Arabic, English and Urdu.
• Passage 2:198 gains al-Tabari's commentary from volume 4 (pp. 181-186): his explanation of Ibn 'Umar's and 'Abd al-Rahman ibn al-Aswad's remarks on the mash'ar (labelled his), "remember Him as He guided you" with the two grammatical analyses of "in", and the start of "then pour forth from where the people pour forth" with the Hums/Quraysh reports ('A'isha, 'Urwa, Ibn 'Abbas, 'Ata'), with the editor's notes, in Arabic, English and Urdu.
• Passage 2:198 gains al-Tabari's commentary from volume 4 (pp. 176-181): the reports on the extent of the mash'ar (Ibn 'Umar, Mujahid, 'Ata', Ibn 'Abbas, al-Suddi, Sa'id ibn Jubayr, Ibn al-Zubayr), his limit of it at Muhassir and his own choice that the pilgrim stand at Quzah (labelled his) with the reports of 'Ali and Abu Bakr, with the editor's notes on chains, in Arabic, English and Urdu.
• Passage 2:198 gains al-Tabari's commentary from volume 4 (pp. 171-176): the last grammarians' view on the name 'Arafat, the reports on why it is so called (al-Suddi's account of Ibrahim, Nu'aym ibn Abi Hind, 'Ali via Ibn al-Musayyib, Ibn 'Abbas, 'Ata'), his own view on the form of the name (labelled his), and the start of "remember God at the Sacred Landmark" with his definition of the mash'ar and the reports of Ibn 'Umar, Ibn 'Abbas and Sa'id ibn Jubayr, with the editor's notes, in Arabic, English and Urdu.
• Passage 2:198 gains al-Tabari's commentary from volume 4 (pp. 166-171): the rest of the reports on trade in the hajj season (Qatada, al-Rabi', Ibn al-Zubayr, Ibn 'Abbas, Sa'id ibn Jubayr, Mujahid, 'Umar, Ibn 'Umar), and the start of "when you pour forth from 'Arafat" with the meaning of "ifada" and the Basran and Kufan grammarians' views on the form of the name 'Arafat, with the editor's notes, in Arabic, English and Urdu.
• Passage 2:198 gains al-Tabari's commentary from volume 4 (pp. 162-166), with the source registered on its data file: "no blame on you in seeking bounty" (trade during ihram and the hajj season), the reports of Ibn 'Abbas, Mujahid, Buraida and Ibn 'Umar (the camel-hirers' question) and the reading attributed to Ibn 'Abbas with added words, plus the editor's notes, in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 158-162): the rest of the reports on "take provision" (people of Yemen, Bedouin and tribes who travelled without provisions; what counted as provision: sawiq, ka'k, dates), his summary of the whole verse, and his comment on "fear Me, O people of understanding", with the editor's notes, in Arabic, English and Urdu. This closes 2:197.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 153-158): the close of his argument on jidal, his reading preference (rafath and fusuq nominative, jidal with fatha; the Basrans, Ibn Kathir, Abu 'Amr), his dismissal of the weaker jidal views (labelled his), the comments on "whatever good you do, God knows it", and the start of "take provision" with the reports on pilgrims who travelled without provisions (Ibn 'Umar, Ibn 'Abbas, 'Ikrima, Ibrahim, Mujahid, Sa'id ibn Jubayr, al-Sha'bi, Salim), in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 148-153): his own choice on "no disputing in the hajj" (the dispute over the hajj time is void; labelled his) with his arguments against the wrangling and abuse readings, and the hadith of Abu Hurayra (whoever performs hajj without rafath or fusuq) by its many routes, with the editor's notes on narrators and printing errors, in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 143-148): the reports on "no disputing in the hajj" (wrangling until one angers a companion, abuse, rivalry over whose hajj is more complete, disputes over the day or the standing places, and Mujahid's account that it means the hajj time is settled and the postponement (nasi') practice void, with the 'Ikrima, Ibn 'Umar, Ibn Zayd, al-Qurazi and al-Qasim ibn Muhammad reports), with the editor's notes, in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 138-143): the last views on "nor fusuq" (abuse, slaughter for idols, nicknames), his own choice that it means what is forbidden specifically in ihram (labelled his) with his argument, and the start of "no disputing in the hajj" (Ibn Mas'ud, Ibn 'Abbas, 'Ata', Sa'id ibn Jubayr, Mujahid and others), with the editor's notes, in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 133-138): his own choice that the ban on rafath covers all its senses (labelled his), and the start of "nor fusuq" with the views that it means all disobedience (Ibn 'Abbas, 'Ata', Mujahid and others), the acts forbidden in ihram (Ibn 'Umar), or abuse (Ibn 'Umar, al-Dahhak, al-Suddi and others), in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 128-133): the rest of the reports on "no rafath", first those taking it as allusion to intercourse (i'raba), then those taking it as intercourse itself (Ibn 'Abbas, Ibn 'Umar, Ibn Mas'ud, al-Hasan, 'Ata', Mujahid, Qatada, Sa'id ibn Jubayr, al-Suddi, Ibn Zayd and others), with the editor's notes, in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 123-128): the end of the "making the hajj binding" question (ihram, with his own reasoning from three possibilities, labelled his) and the start of "no rafath" (Ibn 'Abbas, Ibn 'Umar, 'Ata', Tawus, al-Qurazi, Ibn al-Zubayr), with the editor's notes, in Arabic, English and Urdu.
• Passage 2:197 gains al-Tabari's commentary from volume 4 (pp. 118-123): the reports on 'umra in and outside the months of hajj (Ibn Mas'ud, al-Qasim ibn Muhammad, Ibn Sirin, Ibn 'Umar), his own choice that the hajj months are two months and ten days of the third and his answer about the plural "months" (labelled his), and the start of the commentary on "whoever makes the hajj binding on himself in them" (the talbiya or the ihram; Ibn 'Umar, Ata', Mujahid, Tawus, al-Thawri, Ibrahim, al-Qasim, Ibn 'Abbas, al-Hasan, Qatada, al-Dahhak), with the editor's notes on narrators and a printing error, in Arabic, English and Urdu.
• Passage 2:196 closes its volume 4 commentary (p. 114, "fear God and know that God is severe in punishment"), and passage 2:197 gains its first commentary from al-Tabari (pp. 114-118): the grammar of "the hajj is in known months", the two views on the months (Shawwal, Dhu al-Qa'da and ten days of Dhu al-Hijja, or all of Dhu al-Hijja; Ibn Mas'ud, Ibn 'Abbas, Ibn 'Umar, Mujahid, 'Ata' and others) and al-Tabari's explanation of what the second group meant, with the editor's note on a dropped report number, in Arabic, English and Urdu; the source al-Tabari (Shakir edition, vol. 4) is added to the data record of 2:197.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 108-113): the remaining interpretations of "ten complete" and his own choice (labelled his), and the commentary on "that is for one whose family is not present at the Sacred Mosque": who counts as present (the people of the Haram only; those within the miqats; those near, such as 'Arafa; Ibn 'Abbas, Mujahid, Tawus, Makhul, 'Ata', al-Zuhri, Ibn Zayd), al-Tabari's own choice by the distance at which prayer is shortened, and his reason why tamattu' does not apply to the Makkan (labelled his), with the editor's note on variant wording in other books, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 103-108): when the three days' fast may begin (Ata', Ikrima, Ibn 'Umar, Ibn 'Abbas, Mujahid), his own choice and his arguments against fasting before the hajj ihram (labelled his, with the editor's note on a printing error), the seven days on return and the view that they may be fasted on the road (Mujahid, Ata', Ibrahim), and the first interpretations of "ten complete", in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 97-102): the last day of the three days' fast (the day of 'Arafa, or the days of al-Tashriq), the reasoning of each side as reported by al-Tabari, the editor's notes on the chains and on the wording "no concession was given", and the first positions on when the fast may begin (the months of hajj or the ten of Dhu al-Hijja only), in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 91-96): the views on who is a mutamatti' (Ibn 'Umar, 'Ata', Ibn Abi Layla, Sa'id ibn al-Musayyab, Ibn 'Abbas), al-Tabari's own choice linking the verse to the one who was prevented (labelled his, with his allowance that others can also be mutamatti'), and the first part of the commentary on the three days' fast in the hajj, with the positions of 'Ali, Ibn 'Abbas, Ibn 'Umar, 'Urwa, al-Hakam, Sa'id ibn Jubayr, 'Amir, al-Hasan, Ibrahim, Mujahid, 'Ata' and Qatada, and the editor's note on one narrator, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 86-91): the meaning of "when you are safe" (fear of the enemy, al-Tabari's choice, labelled his, or recovery from illness), and the first positions on which tamattu' the verse means: the prevented one who then performs 'umra the next year (Ibn al-Zubayr, 'Alqama, Qatada, Ibrahim, 'Ali), both the prevented and the not prevented (Ibn 'Abbas), annulling hajj into 'umra (al-Suddi), and the 'umra in the months of hajj (Mujahid), with the editor's notes on a printing error and an unusual word, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 81-86): the reasoning behind each position on where the ransom is paid, his own choice that the place is unspecified (labelled his, with his stepdaughter analogy), the disagreement on whether the one paying may eat from the sacrifice (Ata', Mujahid, Tawus, Ibn 'Umar, Ibn Abi Layla, Hammad, al-Hasan) and his own reasoning, and the opening of the commentary on "when you are safe" (Alqama), in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 77-81): the close of his argument on the ransom for shaving, and the positions on where the ransom is paid (Makka for blood and food, or anywhere, with the report of 'Ali nursing al-Husayn at al-Suqya, three versions, and al-Tabari's reading of it), each attributed (al-Hasan, Tawus, 'Ata', Mujahid, Ibrahim), with the editor's notes on narrators and a printing error, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 72-77): the ten-days and ten-poor view (al-Hasan, 'Ikrima) and its analogy to the tamattu' fast, the view of the sheep valued in food (Sa'id ibn Jubayr, Mujahid), the view that the person is free to choose among the three (Mujahid, 'Ata', 'Amr ibn Dinar, Ibn 'Abbas, 'Ikrima), and al-Tabari's own choice of free choice with his arguments against the other views (labelled his), with the editor's notes on the unidentified Ibn Abi 'Imran, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 67-72): the last routes of the hadith of Ka'b ibn 'Ujra (3356-3359) with the editor's notes, and the first positions on the measure of the ransom for shaving (three days' fasting, three sa' among six poor, or a sheep, as attributed to Abu Malik, 'Ata', Mujahid, Ibrahim, al-Suddi, al-Rabi', Sa'id ibn Jubayr, 'Ali, Muhammad ibn Ka'b and 'Alqama) and the opening of the view of ten days and ten poor, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 63-67): more routes of the hadith of Ka'b ibn 'Ujra (3344-3355), including versions that name a sheep and versions that say he had nothing to sacrifice, with the editor's notes on broken and unnamed links in the chains, the omission of Mujahid and of Ibn Abi Layla in some Muwatta narrations, and the identification of narrators, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 58-62): ten routes of the hadith of Ka'b ibn 'Ujra (lice at al-Hudaybiyya, shaving, and the choice of three days' fasting, feeding six poor or slaughtering), al-Tabari's inference from the order of events that the ransom follows the shaving (labelled his), and the editor's notes on narrators, sources, units of measure and printing errors, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 54-58) on the ransom for illness or harm to the head: whether the ransom comes before or after shaving (al-Hasan, 'Alqama, Mujahid, Qatada, Ibn Shihab, Ibn 'Umar, 'Ali, Ibn 'Abbas), the first of the 28 reports of the hadith of Ka'b ibn 'Ujra with the editor's note on its mursal chain and a doubt about one printed chain, and al-Tabari's account of which illnesses and harms the verse covers, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 49-54): reports on those prevented during 'umra (Ibn 'Abbas, Ibn 'Umar, Ibn Shihab), al-Tabari's own choice that every prevented person in ihram leaves it when the hady is slaughtered where he was held (labelled his, with the Hudaybiyya basis and his arguments against the opposing views), the report of al-Hajjaj ibn 'Amr with the editor's notes on its sources, and the start of his commentary on the ransom for illness or harm to the head, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 44-49): the view that the hady's place is the Haram only, with the Najiya ibn Jundab report and the editor's notes on its narrators; the third reading of the verse as prevention that leaves the hajj missed (no prevention for 'umra, or none by an enemy today, in the words of Ibn 'Abbas and 'A'isha); and the rulings attributed to Ibn 'Umar on illness, on the man Ibn Hizaba, on missing 'Arafa and on prevention by an enemy, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 40-44): the argument that the "place" of the hady is where it is slaughtered (with the Barira meat report and the editor's note on its wording), the view that its place is the Haram only (Ibn Mas'ud's ruling for the man stung at Dhat al-Shuquq, with the editor's note on the man's name), and the reports of Ibn 'Abbas, 'Ali, 'Ata' and al-Suddi, each attributed, in Arabic, English and Urdu.
• Passage 2:196 gains al-Tabari's commentary from volume 4 (pp. 35-39): the reading of "al-hady" and why it is so named, his meaning of not shaving until the hady reaches its place (with the editor's note on Ibn Kathir's different reading of the clause), the view that for prevention by an enemy the place is where one was held (Malik, Ibn 'Umar, 'Ata'), and the Hudaybiyya reports including the Umm Salama report, with the editor's notes on the very weak chain of one of them, in Arabic, English and Urdu.
• Passage 2:196 gains more of al-Tabari's commentary from volume 4 (pp. 29-34): the two positions on what "what is easy of the hady" is, a sheep ('Ali, Ibn 'Abbas, Malik, 'Ata') or a camel or cow (Ibn 'Umar, 'A'isha, Mujahid, Tawus, 'Urwa), each attributed, then al-Tabari's own choice of the sheep and his answer to the objection (labelled his), and his note on the grammar of "ma", in Arabic, English and Urdu.
• Passage 2:196 gains more of al-Tabari's commentary from volume 4 (pp. 25-29): Malik's position on the one prevented by an enemy and by illness, with the ground his followers give, al-Tabari's own choice on the meaning of ihsar and his argument from the verse's next clause (labelled his), and the first reports on "what is easy of the hady" as a sheep (Ibn 'Abbas, al-Hasan, Qatada, 'Ata', al-Suddi, 'Alqama, al-Qasim ibn Muhammad, 'Ikrima, Ibrahim), in Arabic, English and Urdu.
• Passage 2:196 gains more of al-Tabari's commentary from volume 4 (pp. 21-24): the two positions on what "if you are prevented" (ihsar) covers, any restraint including illness (Mujahid, 'Ata', Qatada, 'Urwa, Ibrahim, Ibn 'Abbas) or only restraint by an enemy (Ibn 'Abbas through Mujahid, 'Ata' and Tawus, and Malik's report on al-Hudaybiyya), with the linguistic grounds each side gives, each attributed and with no verdict, in Arabic, English and Urdu.
• Passage 2:196 gains more of al-Tabari's commentary from volume 4 (pp. 16-20): the reports quoted for and against the umra being obligatory (Abu al-Muntafiq, Abu Razin al-'Uqayli, Abu Qilaba, Jabir, Abu Salih al-Hanafi), the editor's notes disagreeing with al-Tabari on one chain and quoting Ahmad and al-Shafi'i, al-Tabari's reasoning and his own conclusion that the umra is voluntary and the verse bids completion after entering them (labelled as his), and his account of the verse's setting at al-Hudaybiyya, in Arabic, English and Urdu.
• Passage 2:196 gains more of al-Tabari's commentary from volume 4 (pp. 11-15): the reports of Sa'id ibn Jubayr, 'Ata', al-Suddi, 'Ali and Ibn Mas'ud on whether the umra is obligatory or voluntary, with the editor's notes on weak chains and the irregular reading, the argument of those who read the umra in the nominative, and al-Tabari's own choice of the accusative reading and of the reading of Ibn Mas'ud's view, labelled as his, in Arabic, English and Urdu.
• Volume 3 of al-Tabari (Shakir edition) is finished: the commentary from 2:124 to 2:195 has been read and cited by printed page. The library record docs/delegation/library/tafsir-tabari-shakir.md now records the end of volume 3 and the page offset of volume 4 (zero: markers equal printed pages; the commentary on 2:196 starts on printed p. 7 and runs to p. 600), with an audit of its page headers. Passage 2:196 gains the first part of al-Tabari's commentary from volume 4 (pp. 7-11): the views he records on what "complete the hajj and the umra" means (attributed to Ibn 'Abbas, 'Alqama, Ibrahim, 'Ali, Sa'id ibn Jubayr, Tawus, Qatada, al-Qasim ibn Muhammad, Sufyan, Ibn Zayd) and the reports on whether the umra is obligatory (al-Sha'bi, Abu Burda, Masruq, 'Ali ibn al-Husayn), with no verdict; 2:196 now cites volume 4 as a source, in Arabic, English and Urdu.
• Passage 2:195 gains the rest of al-Tabari's commentary (volume 3, pp. 590-595): the second report of Abu Ayyub al-Ansari at Constantinople with the editor's dating and chain notes, al-Tabari's own choice and reading of "do not throw yourselves into destruction" (labelled his), the grammar of the ba' and of tahluka, and "and do good" with the reports of a Companion, 'Ikrima and Ibn Zayd, in Arabic, English and Urdu.
• Passage 2:195 gains more of al-Tabari's commentary (volume 3, pp. 586-590): the further reports that "do not throw yourselves into destruction" means leaving off spending (Qatada, al-Suddi, 'Ikrima, al-Hasan, 'Ata', Ibn 'Abbas, al-Dahhak), the view that it means going out without provision (Ibn Zayd), the view that it means despairing of repentance (al-Bara' ibn 'Azib, 'Ubayda al-Salmani), and the view that it means abandoning jihad, with Abu Ayyub al-Ansari's account at Constantinople, in Arabic, English and Urdu.
• Passages 2:194 and 2:195 gain al-Tabari's commentary (volume 3, pp. 580-585): the end of 2:194, with his own choice of the Mujahid view that the verse is Medinan, a gap in the text noted by the editor and his bracketed reconstruction of the two senses of i'tada, and for 2:195 the first reports on "spend in the way of God and do not throw yourselves into destruction" (Hudhayfa, Ibn 'Abbas, 'Ikrima, Muhammad ibn Ka'b, 'Amir, Mujahid, Qatada); 2:195 now cites al-Tabari (Shakir edition, volume 3) as a source, in Arabic, English and Urdu.
• Passage 2:194 gains more of al-Tabari's commentary (volume 3, pp. 575-580): the reports on the sacred month and the 'umra of al-Hudaybiyya and its make-up (Ibn 'Abbas, Mujahid, Qatada, Miqsam, al-Suddi, al-Dahhak, al-Rabi', 'Ata'), the view of Ibn Zayd that it was abrogated, al-Tabari's explanation of the sacred month and "the sanctities", the editor's notes on chains and an unclear report, and the two positions on the occasion of "whoever transgresses against you" (Ibn 'Abbas; Mujahid), in Arabic, English and Urdu.
• Passages 2:193 and 2:194 gain al-Tabari's commentary (volume 3, pp. 571-575): the rest of 2:193 (the meaning of din, the report of the Prophet's command quoted by al-Rabi', the two views of "no aggression except against the wrongdoers" attributed to Qatada, al-Rabi', 'Ikrima and to Mujahid, al-Suddi, with the Basran grammarians' ellipsis question) and the start of 2:194 (the sacred month and the 'umra of al-Hudaybiyya and its make-up); 2:194 now cites al-Tabari (Shakir edition, volume 3) as a source, in Arabic, English and Urdu.
• Passages 2:191, 2:192 and 2:193 gain al-Tabari's commentary (volume 3, pp. 566-570): the rest of 2:191 with the reports on fitna, the two readings of "do not fight them at the Sacred Mosque" and the positions he records on whether it was abrogated (Qatada, al-Rabi', Ibn Zayd on one side, Mujahid on the other), his own choice of reading, labelled as his, and the editor's notes; 2:192 ("if they desist") and 2:193 now cite al-Tabari (Shakir edition, volume 3) as a source, in Arabic, English and Urdu.
• Passages 2:189, 2:190 and 2:191 gain al-Tabari's commentary (volume 3, pp. 561-565): the close of 2:189; for 2:190 the two positions he records on whether the verse on fighting was abrogated by al-Tawba (the reports of al-Rabi' and Ibn Zayd, and those of 'Umar ibn 'Abd al-'Aziz, Mujahid and Ibn 'Abbas), his own choice, labelled as his, and his reading; for 2:191 his reading of "kill them wherever you find them", the expulsion, and fitna with the reports of Mujahid and Qatada. 2:190 and 2:191 now cite al-Tabari (Shakir edition, volume 3) as a source, in Arabic, English and Urdu.
• Passage 2:189 gains more of al-Tabari's commentary (volume 3, pp. 556-560): the reports on why the verse about entering houses from their backs was revealed (al-Bara', Qays ibn Hubtar, Mujahid, al-Zuhri, Qatada, al-Suddi, Ibn 'Abbas, al-Rabi', 'Ata'), the editor's notes on chains and on the hums, and al-Tabari's own interpretation, in Arabic, English and Urdu.
• Passages 2:188 and 2:189 gain al-Tabari's commentary (volume 3, pp. 551-555): the rest of the reports on 2:188 (Qatada, al-Suddi, 'Ikrima, Ibn Zayd), his account of the word idla' and the two grammatical readings, and for 2:189 the reports on the crescents as times (Qatada, Ibn 'Abbas, 'Ali and others) with the editor's notes on chains, and his own interpretation; 2:189 now cites al-Tabari (Shakir edition, volume 3) as a source, in Arabic, English and Urdu.
• Passages 2:187 and 2:188 gain al-Tabari's commentary (volume 3, pp. 546-550): the close of the retreat matter, his reading of "the limits of God" and "thus does God make clear" (2:187), and for 2:188 his reading of consuming wealth by falsehood and taking it to the rulers, with the reports of Ibn 'Abbas, Mujahid and Qatada and the editor's notes; 2:188 now cites al-Tabari (Shakir edition, volume 3) as a source, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 541-545): the reports of al-Dahhak, al-Rabi', Qatada, al-Suddi, Mujahid, Ibn 'Abbas and 'Ata' on what "contact" means during retreat, the view of Malik and Ibn Zayd that it covers every kind of contact, al-Tabari's own choice, and 'A'isha's reports of combing the Prophet's hair, with the editor's notes on chains, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 536-540): the reports on continuous fasting (wisal) from Ibn 'Umar, Abu Sa'id and the umm walad of Hatib, with the editor's notes on chains, al-Tabari's reading of "complete the fast to the night", and the start of the commentary on "do not have contact with them while you are in retreat" with the first reports of Ibn 'Abbas and 'Ata', in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 531-535): the end of his argument on the dawn thread, his explanation of the word fajr, the reports on breaking the fast at sunset from 'Umar and Ibn Abi Awfa, the reports of Abu al-'Aliya and 'A'isha on continuous fasting, and his answer on those who practised it, each attributed, with the editor's notes, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 527-531): the reports of Abu Hurayra, Abu Umama and Bilal on drinking when the prayer was called, with the editor's notes on chains, then al-Tabari's own choice of the meaning of the white and black thread and his argument against the view that eating may continue to sunrise, with Ibn Zayd's explanation, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 522-526): the reports from 'Ali and the grounds he gives for the view that the pre-dawn meal may run to the sun's rising, and the reports of Hudhayfa about the Prophet's pre-dawn meal, each attributed, with the editor's notes on chains and on Ibn Hajar's and al-Nasa'i's remarks, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 517-521): the second view on the white and black thread and the reports from Hudhayfa, 'Ali, Ibn Mas'ud and Abu Bakr about the pre-dawn meal, each attributed to the Companion named, with the editor's notes on chains, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 512-516): the reports of 'Adi ibn Hatim and Sahl ibn Sa'd on the white and black thread, and the reports that the true dawn is the spreading one and not the false dawn (Abu Mijlaz, Ibn 'Abbas, Ibn Thawban, Samura ibn Jundub), with the editor's notes on chains and on text restored from Ibn Kathir, each attributed, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 507-511): the remaining views and readings on "seek what God has written for you", his choice (labelled as his), and the first views on the white and black thread with the editor's note quoting the report of 'Adi ibn Hatim, each attributed, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 504-507): the meaning of "mubashara" as reported from named commentators, and the differing views on "seek what God has written for you" (the child, intercourse, the Night of Qadr), each attributed, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 499-503): further reports on the occasion of the verse (Mujahid, 'Ikrima, Qatada, al-Suddi, 'Ata', Ibn Hibban), with the editor's notes on chains and wording, each attributed, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 494-498): the reports on the occasion of the verse (Ibn Abi Layla, Mu'adh, al-Bara', Ibn 'Abbas, Ka'b ibn Malik and others) with the editor's notes on chains and on the differing name of the Ansari, each attributed, in Arabic, English and Urdu.
• Passage 2:187 gains more of al-Tabari's commentary (volume 3, pp. 488-493): the senses of "a garment for you" and the two kinds of "betrayal" mentioned in the verse, with the report of Ibn Abi Layla; the prose notes the editor's mention that the text has a gap at one point, each view attributed, in Arabic, English and Urdu.
• Passages 2:186-187 gain al-Tabari's commentary (volume 3, pp. 484-488): the close of 2:186 (the senses of "respond to Me", "believe in Me", and his two answers on unanswered prayer, with the editor's note on the supporting report's chain) and the start of 2:187 ("rafath"), each attributed, in Arabic, English and Urdu.
• Passages 2:185-186 gain al-Tabari's commentary (volume 3, pp. 477-483): the close of 2:185 (his grammatical choice on "and that you complete the number", the takbir at the end of the fast as reported from named commentators, and "that you may give thanks"), and the start of 2:186 ("I am near") with the differing reports of what the verse was revealed about, each attributed, in Arabic, English and Urdu.
• Passage 2:185 gains more of al-Tabari's commentary (volume 3, pp. 472-477): the objection from the report "fasting on a journey is no part of righteousness" and his answer, the grammar of "or on a journey", "God wants ease for you" with the reports of Ibn 'Abbas and others, and the start of "that you complete the number", each attributed, in Arabic, English and Urdu.
• Passage 2:185 gains more of al-Tabari's commentary (volume 3, pp. 467-472): further reports that breaking the fast on a journey is a concession, al-Tabari's own choice and his stated reasons (labelled as his), and the Hamza al-Aslami reports, each attributed, in Arabic, English and Urdu.
• Passage 2:185 gains more of al-Tabari's commentary (volume 3, pp. 462-467): the view that fasting on a journey must be made up and its supporting report, and the opposing view that breaking the fast on a journey is a concession (reports of 'Umar ibn 'Abd al-'Aziz, 'Umar ibn al-Khattab, Anas and others), each attributed, with the editor's notes on chains, in Arabic, English and Urdu.
• Passage 2:185 gains more of al-Tabari's commentary (volume 3, pp. 458-462): the views on which illness permits breaking the fast (including a view attributed to al-Shafi'i), al-Tabari's choice, the grammar of "other days", and the first view that breaking the fast on a journey is obligatory, each attributed, in Arabic, English and Urdu.
• Passage 2:185 gains more of al-Tabari's commentary (volume 3, pp. 452-458): more reports on the traveller, the view attributed to Abu Hanifa and his companions on madness, al-Tabari's reasons for rejecting two readings of "witnessing the month" and choosing the third, and the first views on which illness permits breaking the fast, each attributed, in Arabic, English and Urdu.
• Passage 2:185 gains more of al-Tabari's commentary (volume 3, pp. 447-452): the sending down of the Qur'an in Ramadan, the meanings of guidance, proofs and criterion, and the differing views on "witnessing the month" for residents and travellers, each view attributed to named transmitters, in Arabic, English and Urdu.
• Passages 2:184-185 gain al-Tabari's commentary (volume 3, pp. 442-447): the close of 2:184 ("whoever volunteers good", "that you fast is better"), and the start of 2:185 (the word "month", the name Ramadan, and reports on the Qur'an being sent down on the Night of Qadr), each attributed, in Arabic, English and Urdu.
• Passage 2:184 (volume 3, pp. 427-437): replaced an unsourced remark about the schools with a statement limited to what the cited pages report from Ibn 'Abbas and Ibn 'Umar, in Arabic, English and Urdu.
• Passage 2:184 gains more of al-Tabari's commentary (volume 3, pp. 436-442): his answer on the pregnant and nursing woman (labelled as his own choice, with the contrary reports noted), the meaning of "fidya", the readings of "fidya of a poor person's food" and his preferences, the differing amounts of food, and the first views on "whoever volunteers good", each attributed, in Arabic, English and Urdu.
• Passage 2:184 gains more of al-Tabari's commentary (volume 3, pp. 431-436): the remaining reports on the ransom clause, including conflicting reports from Ibn 'Abbas on whether it was abrogated, al-Tabari's own choice that it was abrogated and his stated reasons, and the objection about the pregnant and nursing woman with the report of Anas al-Ka'bi, each attributed, in Arabic, English and Urdu.
• Passage 2:184 gains more of al-Tabari's commentary (volume 3, pp. 425-430): the view that the ransom clause was never abrogated and covers those who become unable to fast, the reports of Ibn 'Abbas, Ibn 'Umar and Ibn al-Musayyab on the old, pregnant and nursing, and the "yutawwaqunahu" reading, each attributed, in Arabic, English and Urdu.
• Passage 2:184 gains more of al-Tabari's commentary (volume 3, pp. 419-425): the reports that the option to feed instead of fasting was abrogated by "whoever witnesses the month", the view that it was a ruling for the able old man and woman, and Ibn 'Abbas on the old, pregnant and nursing, each attributed, in Arabic, English and Urdu.
• Passage 2:184 gains more of al-Tabari's commentary (volume 3, pp. 413-419): the competing views on the "limited days" (three days a month versus Ramadan), his choice, the make-up days for the ill and travelling, the reading of "yutiqunahu", and the first reports on the early option to feed instead of fasting, each attributed, in Arabic, English and Urdu.
• Passages 2:182-184 gain al-Tabari's commentary (volume 3, pp. 407-413): the close of 2:182, the meaning of fasting and the competing views on who "those before you" are (Christians, People of the Book, all people), his choice, and the start of 2:184, each attributed, in Arabic, English and Urdu.
• Passage 2:182 gains more of al-Tabari's commentary (volume 3, pp. 401-407): the further views on setting right a partial bequest, his choice and his reason, the readings, and the meanings of "janaf" and "ithm", each attributed, in Arabic, English and Urdu.
• Passages 2:180, 2:181 and 2:182 gain al-Tabari commentary (volume 3, pp. 395-401): his choice that a bequest binds from any amount, who bears the sin of altering a bequest, and the first views on setting right a partial bequest, each attributed, in Arabic, English and Urdu.
• Passage 2:180 gains more of al-Tabari's commentary (volume 3, pp. 390-395): the reports of those who held the bequest wholly abrogated, what "good" means, and the differing views on the amount of wealth at which a bequest binds, each attributed, in Arabic, English and Urdu.
• Passage 2:180 gains more of al-Tabari's commentary (volume 3, pp. 385-390): his answer that the bequest is obligatory for non-heirs, and the three positions among scholars on whether the verse is abrogated by the inheritance verses, each attributed, in Arabic, English and Urdu.
• Passages 2:178, 2:179 and 2:180 gain al-Tabari commentary (volume 3, pp. 380-384): the close of 2:178 with his choice on the painful punishment, 2:179 on life in retaliation, and the opening of 2:180 on the bequest, attributed, in Arabic, English and Urdu.
• Passage 2:178 gains the rest of al-Tabari's commentary on "an alleviation and a mercy" and on "whoever transgresses after that" (volume 3, pp. 373-379): the reports on blood-money in earlier communities and the two views on the painful punishment, attributed, in Arabic, English and Urdu.
• Passage 2:178 gains more of al-Tabari's commentary (volume 3, pp. 367-373): the reports on "whoever is pardoned something by his brother", the view that it means a remainder of the blood-money, his choice, the meaning of the reasonable pursuit and good payment, the grammar of the nominative, and the opening on "an alleviation and a mercy", attributed, in Arabic, English and Urdu.
• Passage 2:178 gains more of al-Tabari's commentary (volume 3, pp. 361-367): the reports on 'Ali and others about setting off blood-money, his reasoning for which reading of the verse stands and why, the meaning of "prescribed" and "qisas", and the first views on pardon and "reasonable pursuit", attributed, in Arabic, English and Urdu.
• Passages 2:177 and 2:178 gain al-Tabari commentary (volume 3, pp. 356-361): the close of 2:177 ("those are the ones who were true") and, for 2:178, what "prescribed" means, the view that qisas offsets blood-money, and the interpreters' differing reports on its occasion, attributed, in Arabic, English and Urdu.
• Passage 2:177 gains more of al-Tabari's commentary (volume 3, pp. 349-355): the reports on "hardship and affliction", the grammarians' views on the two words and his preference, why "the patient" is in the accusative as praise (and his rejection of coordination with "those who ask"), and "in time of stress", attributed, in Arabic, English and Urdu.
• Passage 2:177 gains more of al-Tabari's commentary (volume 3, pp. 344-349): giving to kin, the wayfarer, those who ask, freeing slaves, the two views on a due beyond zakat, keeping covenants, and the first reports on "hardship and affliction", attributed, in Arabic, English and Urdu.
• Passage 2:177 gains more of al-Tabari's commentary (volume 3, pp. 337-343): the report that Jews and Christians are addressed and his choice, how "righteousness is whoever believes" is read, and giving wealth "for love of it" with the reports on a due beyond zakat, attributed, in Arabic, English and Urdu.
• Passages 2:175, 2:176 and 2:177 gain al-Tabari commentary (volume 3, pp. 331-337): the views on "how patient they are with the Fire" and his choice, what "that" refers to in 2:176 and who differ about the Book, and the opening of 2:177 (righteousness is not turning the face east or west), attributed, in Arabic, English and Urdu.
• Passages 2:173, 2:174 and 2:175 gain al-Tabari commentary (volume 3, pp. 324-330): the rest of 2:173 with his choice on "neither desiring nor transgressing" and a note that the editor judges part of the printed text corrupt, 2:174 on those who conceal the Book and what they "eat", and the opening of 2:175, attributed, in Arabic, English and Urdu.
• Passage 2:173 gains more of al-Tabari's commentary (volume 3, pp. 318-324): the readings of "al-mayta", the meaning of "dedicated to other than God", and the first two views on "neither desiring nor transgressing" (the rebel and highway robber, and seeking or exceeding the forbidden), attributed, in Arabic, English and Urdu.
• Passages 2:171, 2:172 and 2:173 gain al-Tabari commentary (volume 3, pp. 313-318): the close of 2:171 with his chosen reading of the likeness and the editor's footnote on it, the whole of 2:172, and the opening of 2:173 (the single particle "innama"), attributed, in Arabic, English and Urdu.
• Passages 2:170 and 2:171 gain al-Tabari commentary (volume 3, pp. 307-312): the close of 2:170, and for 2:171 the views on the likeness of the one who shouts (the beast, the shepherd, the echo) with his grammatical explanation, attributed, in Arabic, English and Urdu.
• Passages 2:168, 2:169 and 2:170 gain al-Tabari commentary (volume 3, pp. 300-306): the lawful and good foods and the views on "the footsteps of Satan", evil and indecency and saying about God what is not known, and the opening of 2:170 with the two readings of the pronoun and the report of its occasion, attributed, in Arabic, English and Urdu.
• Passage 2:167 gains the rest of al-Tabari's commentary (volume 3, pp. 293-299): the return wished for, the two views on how deeds become regrets and his choice, and that they do not leave the Fire, attributed, in Arabic, English and Urdu.
• Library note on al-Tabari (Shakir) records a page-header audit of volumes 2 and 3: the only out-of-order scan pages are volume 3 markers 279-282 (printed 281, 282, 279, 280); every other marker equals its printed page, so existing citations stand.
• Passages 2:166 and 2:167 gain al-Tabari commentary (volume 3, pp. 287-293): who the followed and the followers are, the meanings given to the "ties" that are cut and his choice, and the opening of 2:167, attributed, in Arabic, English and Urdu.
• Passage 2:165 gains al-Tabari commentary (volume 3, printed pp. 279-286): the two views on the "equals", the answer on "as they love God", and the readers' differences on "if those who did wrong could see" with his chosen reading, in Arabic, English and Urdu. Passage 2:164 loses a note wrongly saying printed pp. 279-280 were missing: the scan holds them out of order (as scan pages 281-282) and they are now read. Note for later work: in this volume's scan, scan page numbers and printed numbers can differ; citations use the printed number.
• Passage 2:164 gains the rest of al-Tabari's commentary (volume 3, pp. 274-278): the creatures, the turning of the winds, the clouds, why the argument holds against those who deny a creator, and the list of benefits, in Arabic, English and Urdu. It records that printed pages 279 and 280 are absent from the available scan and have not been read.
• Passage 2:159 now says plainly that al-Suddi's report no. 2374m is cut short in the printed text and that the editor notes a passage dropped by the copyist. Passage 2:164 gains al-Tabari commentary (volume 3, pp. 269-274): the reports on the occasion of revelation and his reading of them, creation as thing or quality, night and day, the ships, and the rain, in Arabic, English and Urdu.
• Passages 2:162, 2:163 and 2:164 gain al-Tabari commentary (volume 3, pp. 264-269): the end of 2:162, the two views on the meaning of God's oneness in 2:163, and the argument of 2:164 with the first reports on its occasion of revelation, attributed, in Arabic, English and Urdu.
• Passages 2:160, 2:161 and 2:162 gain al-Tabari commentary (volume 3, pp. 259-264): the exception for those who repent and make clear (and whom he names), who is meant by the curse of "all people" and his choice, and the abiding without lightening, each attributed, in Arabic, English and Urdu.
• Passage 2:159 continues its al-Tabari commentary (volume 3, pp. 253-258): the meaning of "curse" as being put far from God's mercy, the differing views on who "the cursers" are (animals, angels and believers, others), and his choice and reasons, each attributed, in Arabic, English and Urdu.
• Passages 2:158 (end) and 2:159 gain al-Tabari commentary (volume 3, pp. 247-252): the readings and meaning of "whoever volunteers good", and "those who conceal what We sent down" with the reports on who is meant and the general application he draws, each attributed, in Arabic, English and Urdu.
• Passage 2:158 continues its al-Tabari commentary (volume 3, pp. 241-246): the scholars' positions on one who leaves the running between Safa and Marwa (Malik, al-Shafi'i, al-Thawri and the Hanafi school, 'Ata', Ibn 'Abbas, Anas, Mujahid), his own choice and reasons, and his reply to the variant reading "not to go round them", each attributed, in Arabic, English and Urdu.
• Passage 2:158 continues its al-Tabari commentary (volume 3, pp. 235-240): the report of 'A'isha to 'Urwa and the Ansar reports on Manat, his own view that the running is among God's signs, and the three positions of scholars on one who leaves it (obligatory, compensated by a sacrifice, or voluntary), each attributed, in Arabic, English and Urdu.
• Passage 2:158 continues its al-Tabari commentary (volume 3, pp. 230-235): the answer on "no blame in going round them" and the early reports (al-Sha'bi, Anas, Ibn 'Abbas, Mujahid, Ibn Zayd) on the idols and the Muslims' reluctance, each attributed, in Arabic, English and Urdu.
• Passage 2:158 continues its al-Tabari commentary (volume 3, pp. 226-230): Safa and Marwa as the two mountains, "signs of God", the senses of hajj and 'umra, and the question raised by "no blame in going round them", each attributed, in Arabic, English and Urdu.
• Passages 2:155 (end), 2:156, 2:157 and 2:158 (opening) gain al-Tabari commentary (volume 3, pp. 220-225): the trials and the good news to the patient, the formula of return, blessings and mercy, and the words Safa and Marwa, each attributed, in Arabic, English and Urdu.
• Passages 2:153 (end), 2:154 and 2:155 (opening) gain al-Tabari commentary (volume 3, pp. 214-219): patience and prayer, the martyrs as "alive" and what he says was singled out for them, and the trials announced in 2:155, each attributed, in Arabic, English and Urdu.
• Passages 2:151 (end), 2:152 and 2:153 (opening) gain al-Tabari commentary (volume 3, pp. 208-213): how "as We sent among you a messenger" is joined, the meaning of reciting, purifying, the Book and wisdom, "remember Me and I will remember you", gratitude, and "seek help through patience and prayer", each attributed, in Arabic, English and Urdu.
• Passages 2:150 (end) and 2:151 (opening) gain al-Tabari commentary (volume 3, pp. 204-208): his reading of the exception "except those who do wrong" and the readings he rejects, "do not fear them but fear Me", completing the favour, and the link to Abraham's supplication, each attributed, in Arabic, English and Urdu.
• Passage 2:150 gains an al-Tabari commentary section (volume 3, pp. 199-203): who "the people" and "those who do wrong" are, what argument each is said to have had against the Prophet and the believers over the qibla, and the meaning of "hujja", each attributed, in Arabic, English and Urdu.
• Passages 2:148 (end) and 2:149 gain al-Tabari commentary (volume 3, pp. 194-198): the readings of "wijha" and his choice, "race to the good", "God will bring you all together", and the repeated command to face the Sacred Mosque, each attributed, in Arabic, English and Urdu.
• Passages 2:146 (end), 2:147 and 2:148 (opening) gain al-Tabari commentary (volume 3, pp. 188-193): what the party conceals, "the truth is from your Lord" (and his answer on whether the Prophet doubted), and "for each there is a direction", each attributed, in Arabic, English and Urdu.
• Passages 2:144 (end), 2:145 and 2:146 (opening) gain al-Tabari commentary (volume 3, pp. 184-188): that God is not unaware, why the People of the Book would not follow the Prophet's qibla nor each other's, the warning about following their desires, and that they know it as they know their sons, each attributed, in Arabic, English and Urdu.
• Passage 2:144 continues its al-Tabari commentary (volume 3, pp. 179-183): what counts as facing the qibla, the reports on the House's door as its qibla, "wherever you are, turn your faces toward it", and "those given the Book know it is the truth", each attributed, in Arabic, English and Urdu.
• Passage 2:144 continues its al-Tabari commentary (volume 3, pp. 173-178): the reasons given for the Prophet's longing for the Ka'ba, the meaning of "shatr" (toward), and the disagreement over which part of the Sacred Mosque is meant, each attributed, in Arabic, English and Urdu.
• Passages 2:143 (end) and 2:144 (opening) gain al-Tabari commentary (volume 3, pp. 168-173): "God would never let your faith be lost" as the prayers toward Jerusalem, "Compassionate and Merciful", and "We see the turning of your face toward the sky", each attributed, in Arabic, English and Urdu.
• Passage 2:143 continues its al-Tabari commentary (volume 3, pp. 164-168): what "it was heavy" refers to (the turning, the qibla or the prayer) and his choice, and the reports on "God would never let your faith be lost" as the prayer toward Jerusalem, each attributed, in Arabic, English and Urdu.
• Passage 2:143 continues its al-Tabari commentary (volume 3, pp. 158-163): his answer on how "that We might know" is understood and the other views he sets aside, and the meaning of "follows the Messenger" and "turns on his heels", each attributed, in Arabic, English and Urdu.
• Passage 2:143 continues its al-Tabari commentary (volume 3, pp. 154-158): the four "witnesses", the qibla as a trial (reports of Qatada, al-Suddi and 'Ata' on the reactions of hypocrites, Muslims, Jews and polytheists), and his answer to how "that We might know" is understood, each attributed, in Arabic, English and Urdu.
• Passage 2:143 continues its al-Tabari commentary (volume 3, pp. 150-154): more attributed reports on "witnesses over the people" (Noah's people, the report of the angels and messengers, and the views of al-Dahhak, al-Rabi', Ibn 'Abbas and 'Ata'), in Arabic, English and Urdu.
• Passage 2:143 continues its al-Tabari commentary (volume 3, pp. 145-149): "just" as the sense of "middle", and "witnesses over the people" with the reports of Noah and his people, the mound on the Day of Resurrection and the funeral reports, each attributed, in Arabic, English and Urdu.
• Passages 2:142 (end) and 2:143 (opening) gain al-Tabari commentary (volume 3, pp. 139-144): the hypocrites' objection, "to God belong the east and the west", and the meaning of "a middle community" (best, just, moderate), each attributed, in Arabic, English and Urdu.
• Passage 2:142 continues its al-Tabari commentary (volume 3, pp. 135-139): further reports on how long the Prophet prayed toward Jerusalem, the views on whether that was his choice or God's obligation, and the reasons given for the objection, each attributed, in Arabic, English and Urdu.
• Passage 2:142 gains an al-Tabari commentary section (volume 3, pp. 129-134): who "the fools" are, the meaning of "qibla", and the reported durations of prayer toward Jerusalem and the reasons given for the change, each attributed, in Arabic, English and Urdu.
• Passage 2:141 gains an al-Tabari commentary section (volume 3, pp. 128-129): who "that community" refers to, and his explanation that each community has what it earned and is not asked about others, in Arabic, English and Urdu.
• Passage 2:140 closes its al-Tabari commentary (volume 3, pp. 122-127): his choice of reading "am taqulun", the argument against the claim that Abraham and the others were Jews or Christians, the views on "who is more wrong than he who conceals a testimony" (and why he takes it to concern the prophets named), and "God is not unaware of what you do", each attributed, in Arabic, English and Urdu.
• Passage 2:138 closes its al-Tabari commentary, and 2:139 and 2:140 gain their first (volume 3, pp. 117-122): the two meanings given for "the dye of God" (God's religion, or the natural disposition), "to Him we are worshippers", "do you dispute with us about God" and the opening of "or do you say that Abraham... were Jews or Christians" with the two readings, each attributed, in Arabic, English and Urdu.
• Passage 2:136 closes its al-Tabari commentary, and 2:137 and 2:138 gain their first (volume 3, pp. 112-117): Ibn Ishaq's list of Jacob's twelve sons, "if they believe in the like of what you believe in" (including a reading reported from Ibn Abbas that the readers left and al-Tabari's explanation of the likeness), "they are only in schism", "God will suffice you against them", and the opening of "the dye of God", each attributed, in Arabic, English and Urdu.
• Passage 2:135 closes its al-Tabari commentary and 2:136 gains its first (volume 3, pp. 107-112): his conclusion on what hanifiyya is and why it is tied to Abraham, and the commentary on "we believe in God and in what was sent down..." (the believers' answer to the Jews and Christians, "we make no distinction", the report from Ibn Abbas on a group of Jews, and who the tribes were), each attributed, in Arabic, English and Urdu.
• Passage 2:135 continues al-Tabari's commentary (volume 3, pp. 102-107): the third way of taking "the religion of Abraham" in the accusative and the views on "hanif" (the pilgrim, the follower, the one circumcised as Abraham was, the sincere, the one upright in Islam) with his reasoning for upright adherence, each attributed, in Arabic, English and Urdu.
• Passage 2:133 closes its al-Tabari commentary, and 2:134 and 2:135 gain their first (volume 3, pp. 97-102): Jacob's question to his sons and their answer, the order of Ishmael and Isaac and a reading he rejects, "that was a nation which has passed away", and the opening of "be Jews or Christians" with the report from Ibn Abbas on Ibn Suriya, each attributed to al-Tabari or the narrators, in Arabic, English and Urdu.
• Passage 2:131 closes its al-Tabari commentary, and 2:132 and 2:133 gain their first (volume 3, pp. 92-97): the bequest of Abraham and Jacob ("I have submitted"), the grammar of the sentence, "God has chosen the religion for you", "do not die except as Muslims", and the opening of "or were you witnesses when death came to Jacob", each attributed, in Arabic, English and Urdu.
• Passage 2:129 closes its al-Tabari commentary, and 2:130 and 2:131 gain their first (volume 3, pp. 87-92): "purify them" and "the Almighty, the Wise", who turns away from the religion of Abraham (the Jews and Christians, in his reading), "made himself foolish", "We chose him in this world", "among the righteous", and "submit" with "I have submitted", each attributed, in Arabic, English and Urdu.
• Passage 2:129 continues al-Tabari's commentary (volume 3, pp. 82-87): the report from al-'Irbad ibn Sariya on "the prayer of my father Abraham" with the editor's notes on its chains, the interpreters who say the messenger is Muhammad, and the views on "the Book and the wisdom" with al-Tabari's definition of wisdom, each attributed, in Arabic, English and Urdu.
• Passage 2:128 closes its al-Tabari commentary and 2:129 gains its first (volume 3, pp. 77-82): the remaining views on "show us our rites" (the silent-ra' reading, the senses of "manasik"), "turn to us in mercy" and whether the two needed repentance, and the opening of "send among them a messenger" with the report "I am the prayer of my father Abraham", each attributed with the editor's notes, in Arabic, English and Urdu. The citation on the closing lines of the 2:127 commentary is also corrected to pp. 72-73 after checking the top of p. 73.
• Passage 2:127 closes its al-Tabari commentary and 2:128 gains its first (volume 3, pp. 72-77): "the Hearing, the Knowing", "a nation submissive to You" (and his reply to the view that the Arabs alone are meant, with the editor's note on Ibn Kathir), the readers' disagreement on "show us our rites" and the views on the rites (the pilgrimage, with al-Suddi's account of Abraham's proclamation, or the places of slaughter), each attributed, in Arabic, English and Urdu.
• Passage 2:127 continues al-Tabari's commentary (volume 3, pp. 67-72): the report of Ibn Abbas through al-Bukhari's chain, the reports from 'Ali (Abraham alone raised the foundations, Hajar and Zamzam, the sakina and the Black Stone), and al-Tabari's choice that both Abraham and Ishmael raised them and both spoke "our Lord, accept from us", each attributed with the editor's notes, in Arabic, English and Urdu.
• Passage 2:127 continues al-Tabari's commentary (volume 3, pp. 62-67): the reports on the place and first foundation of the House with the editor's reservations on two of them, al-Tabari's refusal to fix which of the possibilities is meant for lack of a report that settles it, "our Lord, accept from us", and the views on who raised the foundations (Abraham and Ishmael together, or Abraham with Ishmael handing him the stones), each attributed, in Arabic, English and Urdu.
• Passage 2:127 gains its first al-Tabari commentary (volume 3, pp. 57-62): the sense of "foundations" and the views on whether Abraham and Ishmael founded the House or raised foundations that already existed (a house of Adam, a house sent down from heaven, a red mound at the place of the House), with Ibn Ishaq's account of Abraham bringing Hajar and Ishmael to the site, each attributed and with the editor's reservations noted, in Arabic, English and Urdu.
• Passage 2:126 closes its al-Tabari commentary (volume 3, pp. 51-56): how the reports on the sanctity of Mecca fit together in his view, "provide its people with fruits", the disagreement over who speaks "whoever disbelieves, I shall let him enjoy a little" and how to read it, his choice, and the senses of "I shall drive him" and "wretched is the destination", each attributed, in Arabic, English and Urdu.
• Passage 2:126 continues al-Tabari's commentary (volume 3, pp. 46-51): the two sides on whether the sanctuary of Mecca was sacred from creation or made so through Abraham, with the reports each side cited and the editor's notes on their chains, and al-Tabari's own reconciling choice, each attributed, in Arabic, English and Urdu.
• Person Ibrahim gains a short al-Tabari section (volume 3, pp. 7-36): the views on the "words" he was tested with, on "My covenant does not reach the wrongdoers" and on the station of Abraham, pointing to the passage pages 2:124-2:126 for detail, in Arabic, English and Urdu.
• Passage 2:125 closes its al-Tabari commentary and 2:126 gains its first (volume 3, pp. 41-46): the senses of "those who stay" and "those who bow and prostrate", and the opening of "make this a safe land" with the views on whether the sanctuary was safe from creation and the reports cited for it, each attributed, in Arabic, English and Urdu.
• Passage 2:125 continues al-Tabari's commentary (volume 3, pp. 36-41): his reasoning for the station of Abraham, the senses of "musalla", the command to purify the House (and the two ways he gives of understanding it, with the editor's caution), and the senses of "those who circle it" and "those who stay", each attributed, in Arabic, English and Urdu.
• Passage 2:125 continues al-Tabari's commentary (volume 3, pp. 31-36): the two readings of "ittakhidhu" and what each is joined to, the views on "the station of Abraham" (the whole pilgrimage, the standing places, the sanctuary, the stone he stood on, the station in the Sacred Mosque) and his choice, each attributed, in Arabic, English and Urdu.
• Passage 2:125 continues al-Tabari's commentary (volume 3, pp. 26-31): the senses of "a resort for the people" and "a place of safety", and the opening of the commentary on "take the station of Abraham as a place of prayer" with the readers' disagreement and the report from 'Umar, each attributed, in Arabic, English and Urdu.
• Passage 2:124 closes its al-Tabari commentary and 2:125 gains its first (volume 3, pp. 21-26): the views on the "covenant" that does not reach the wrongdoers (leadership, no obedience owed to a wrongdoer, safety in the Hereafter, God's religion), his reading of the verse as a notice about some of Abraham's descendants, the two readings of "al-zalimin", and the start of "a resort for the people", each attributed, in Arabic, English and Urdu.
• Passage 2:124 continues al-Tabari's commentary (volume 3, pp. 17-21): the two reports on the "words" and his remark on their chains, the sense of "he fulfilled them", "a leader for the people", Abraham's request "and of my offspring", and the first views on "My covenant does not reach the wrongdoers" (prophethood, or the covenant of leadership), each attributed, in Arabic, English and Urdu.
• Passage 2:124 continues al-Tabari's commentary (volume 3, pp. 11-16): the remaining views on the "words" with which Abraham was tested (the rites, circumcision, the star, moon, sun, fire and emigration, the supplications), his own choice (that the words may be all or some of them, with no sound report to single one out), and the two reports he mentions with the editor's notes on their chains, each attributed, in Arabic, English and Urdu.
• Passage 2:124 gains the opening of al-Tabari's commentary in volume 3 (pp. 7-11): the disagreement over the "words" with which Abraham was tested (thirty laws of Islam, ten purification practices, purification plus pilgrimage rites, or the leadership and rites dialogue), each attributed to its narrators, in Arabic, English and Urdu. A documentation line records that volume 3 page numbers equal the printed page numbers.
• Passages 2:121 (end), 2:122 and 2:123 gain al-Tabari's commentary (volume 2, pp. 571-574, the end of the volume): why those who follow the Torah are described as believers in Muhammad, the losers, the reminder of favours to the Children of Israel, and the warning of the day when no soul avails another, each attributed, in Arabic, English and Urdu. Volume 2 of the Shakir edition is now fully harvested.
• Passage 2:121 gains more of al-Tabari's commentary (volume 2, pp. 566-571): the narrators' reports on reciting the Book 'as it ought to be recited' (following, acting by it, not altering it), his choice of 'follow it as it ought to be followed', the Kufan and Basran grammarians on adding 'haqq' to a definite noun, and the sense of 'those believe in it', each attributed, in Arabic, English and Urdu.
• Passage 2:119 closes its al-Tabari commentary, and 2:120 and 2:121 gain their first (volume 2, pp. 561-566): his reading of 'will never be pleased with you', 'God's guidance is the guidance' and 'if you followed their desires', and the interpreters' views on who 'those to whom We gave the Book' are and what reciting it 'as it ought to be recited' means, each attributed, in Arabic, English and Urdu.
• Passage 2:118 closes its al-Tabari commentary and 2:119 gains its first (volume 2, pp. 557-561): 'We have made the signs clear', the sending with the truth, the two readings of 'you will not be asked about the companions of Hell' with the mursal reports and al-Tabari's reasons for the reading as a report, and the editor's notes on the chains and on Ibn Kathir's remark, each attributed, in Arabic, English and Urdu.
• Passage 2:118 gains more of al-Tabari's commentary (volume 2, pp. 551-556): his reasons for taking the Christians as those who 'do not know' and the Jews as 'those before them', the narrators' other views, the sense of 'lawla' and 'tashabahat', and his reading of the whole verse, each attributed, in Arabic, English and Urdu.
• Passage 2:117 closes its al-Tabari commentary and 2:118 gains its first (volume 2, pp. 546-551): his preferred reading of 'Be, and it is' as general, his arguments against the figurative reading, the grammar of 'fa-yakun', and the narrators' views on who said 'why does God not speak to us' (Christians, Jews, Arab polytheists), each attributed, in Arabic, English and Urdu.
• Passage 2:117 gains more of al-Tabari's commentary (volume 2, pp. 541-546): the meaning of 'qada' with its Arabic usage, his question on when 'Be' is said and the interpreters' four views (particular, general by knowledge, particular in meaning, and a figure of speech), each attributed with the editor's notes, in Arabic, English and Urdu.
• Passage 2:115 closes its al-Tabari commentary, and 2:116 and 2:117 gain their first (volume 2, pp. 536-541): 'all-encompassing, all-knowing', his reading of the claim of a son and the senses of 'qanitun' (obedient, acknowledging, standing) with each narrator's view, and the meaning of 'badi'' with his Arabic parallels, each attributed, in Arabic, English and Urdu.
• Passage 2:115 gains more of al-Tabari's commentary (volume 2, pp. 531-536): the report on the Negus with the editor's weakness note, his reading of the verse as neither abrogating nor abrogated and the senses it allows (travel and fear, the qibla anywhere, supplication), the interpreters' views on 'the face of God', and the verse's link to the preceding one, each attributed, in Arabic, English and Urdu.
• Passage 2:115 gains more of al-Tabari's commentary (volume 2, pp. 526-531): the interpreters' views on the occasion of 'to God belong the East and the West' (the change of prayer direction, the permission to face any way before the obligation, voluntary prayer on a mount, and people unsure of the direction), with the editor's notes on the chains and on Ibn Kathir's remark on 'no place is void of Him', each attributed, in Arabic, English and Urdu.
• Passage 2:114 closes its al-Tabari commentary and 2:115 gains its first (volume 2, pp. 521-526): his reasons for taking the Christians as those meant in 2:114 with the editor's note on Ibn Kathir's objection, the reports on 'except fearing' and 'disgrace in this world', and the start of his reading of 'to God belong the East and the West', each attributed, in Arabic, English and Urdu.
• Passage 2:113 closes its al-Tabari commentary and 2:114 gains its first (volume 2, pp. 516-521): the views on 'those who do not know', the judgement on the Day of Resurrection, the grammar of 'prevents the mosques of God', and the interpreters' differing views on who is meant (the Christians, Nebuchadnezzar and his helpers, or Quraysh at al-Hudaybiya) with al-Tabari's preference, each attributed to its narrator, in Arabic, English and Urdu.
• Passage 2:112 closes its al-Tabari commentary and 2:113 gains its first (volume 2, pp. 511-516): the end of his reading of 'submits his face' and the singular and plural in the verse, the report of the Najran dispute, his reading of what each party said of the other and how it squares with their denial of the Prophet, and the reports of Qatada, Mujahid and Ibn Abbas, each attributed, in Arabic, English and Urdu.
• Passages 2:111 and 2:112 gain their first al-Tabari commentary (volume 2, pp. 507-511): how the Jews' and Christians' claims are joined in the report, the senses of 'hud', 'bring your proof' read as a denial of their claim, and the meaning of submitting one's face to God with his Arabic parallels, each attributed, in Arabic, English and Urdu.
• Passage 2:109 closes its al-Tabari commentary and 2:110 gains its first (volume 2, pp. 502-506): his reading of 'pardon and overlook' and the narrators' reports that it was later abrogated, the meaning of 'qadir', 'whatever good you send ahead' and why the believers were told to pray and give zakat, and 'God sees what you do' as promise and warning, each attributed, in Arabic, English and Urdu.
• Passage 2:108 ends and 2:109 gains its first al-Tabari commentary (volume 2, pp. 497-502): the straight path likeness, his reading of the address as to the Companions, the reports on who 'many of the People of the Book' are and his rejection of the single-person reading, the grammar of 'envy from themselves', and the reports on 'after the truth had become clear to them', each attributed, in Arabic, English and Urdu.
• Passage 2:108 closes its al-Tabari commentary (volume 2, pp. 492-497): his view on the particle 'am', the sense of exchanging faith for disbelief and the Abu al-Aliya gloss, his reading of these verses as addressed to the Companions, and the sense of 'strayed' and 'the right path' with its road likeness, each attributed, in Arabic, English and Urdu.
• Passage 2:107 closes its al-Tabari commentary and 2:108 gains its first (volume 2, pp. 487-492): sovereignty versus ownership, the denial of the Jews who rejected abrogation, the reports on the occasion of the verse (Rafi' ibn Huraymila and Wahb ibn Zayd, the Arabs, Quraysh and al-Safa, Abu al-Aliya's mursal report with the editor's note), and the grammarians' views on 'am', each attributed, in Arabic, English and Urdu.
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 54 — Ibn Hisham Sirah remainder and Futuh al-Buldan cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 53 — Ibn Hisham Sirah cohorts).
• Hidaya: added al-Tabari's commentary on "hudan lil-muttaqin" (pp. 230-233): guidance read as light for the God-fearing, the reports from Hasan and Ibn Abbas on taqwa, and the grammatical options for hudan, in Arabic, English and Urdu.
• Concept al-Muqattaat (the disjoined letters at the openings of surahs) gains al-Tabari's survey of the views on "alif-lam-mim": names of the Qur'an, names of surahs, an oath, the words the letters stand for, and his conclusion that each letter carries many meanings; the abjad reckoning reported from Jewish rabbis is set aside as weakly sourced (Shakir edition, volume 1, pp. 205–220). Added in Arabic, English and Urdu.
• The Fatiha closes in al-Tabari's commentary across Arabic, English and Urdu: the reports identifying the sirat and the grammar of "ghayr al-maghdub", God's anger (ghadab), "nor of those who are astray", the reason the Fatiha is long and the hadith of the divided prayer, with Adi ibn Hatim's reports (Shakir edition, volume 1, pp. 171–201).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 52 — Ibn Hisham Sirah cohorts).
• Concepts Iyyaka na'budu wa-iyyaka nasta'in, Hidaya and Malik yawm al-din, and the person Ismail ibn Abd al-Rahman al-Suddi, gain al-Tabari's commentary on the Fatiha verses 4 to 6 in Arabic, English and Urdu: abasement and help in worship, the order and repetition of "iyyaka", guidance as steadfast help, the day of religion as the day of reckoning, and the chain that runs through al-Suddi (Shakir edition, volume 1, pp. 156–169).
• Concept al-Hamd lillah gains al-Tabari's treatment of praise and thanks (hamd and shukr, the article on hamd, and the reading of the nominative); a new concept al-Rabb sets out the three senses of rabb that al-Tabari joins in "Lord of the worlds"; Malik yawm al-din gains his preference for "king" over "owner" and his sense of din as reckoning (Shakir edition, volume 1, pp. 137–143, 149–155). Added in Arabic, English and Urdu.
• Concepts al-Hamd lillah, al-Rahman al-Rahim and Asma Allah al-Husna, and the persons Ata al-Khurasani and Abdullah ibn Abbas, gain al-Tabari's commentary on the opening of the Fatiha in Arabic, English and Urdu: the sense of praise and of "the worlds", the order of the divine names and the forbidden names, the second mention of al-Rahman al-Rahim in the Fatiha, and the Ata and Ibn Abbas reports (Shakir edition, volume 1, pp. 130–135, 143, 146–147).
• Concepts al-Rahman al-Rahim and Rahma gain al-Tabari's commentary on the two names in Arabic, English and Urdu: the grammar of rahman and rahim, why both are named, the general mercy of al-Rahman against the particular mercy of al-Rahim, and his rejection of the claim that the Arabs did not know the name (Shakir edition, volume 1, pp. 126–132). Al-Rahman al-Rahim moves to published.
• Concept al-Basmala gains al-Tabari's commentary in Arabic, English and Urdu: the verse-count dispute, the meaning of the phrase and the implied verb (Shakir edition, volume 1, pp. 109, 114–116). Status moved to published.
• Concept al-Sirat al-Mustaqim moved from draft to published with full Arabic, English and Urdu prose: al-Tabari's consensus that it is the clear road, his preferred reading of "guide us", and the link to the next verse (Shakir edition, volume 1, pp. 170–171).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 51 — Wafayat remainder and Ibn Hisham Sirah cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 50 — Wafayat al-A'yan cohorts).
• Sixth Explorer batch: forty new curated stories (34 people, four places and two dynasties) reuse 116 existing events for 187 chronological stops and 120 Arabic/English/Urdu subject routes. Missing subject translations and provenance are added without changing existing facts, dates, relations or statuses; 52 screened native scene variants are reused. Existing Urdu event-text and optional colour-background fallbacks remain explicit; no new images or runtime changes.
• Qira'at concept now records al-Tabari's treatment of the reading "malik yawm al-din": the fatha reading as a vocative, and his ruling that it is not permitted, with the grammar of "ghayr al-maghdub 'alayhim" (Shakir edition, volume 1, pp. 152, 154, 180–181). Cited in Arabic, English and Urdu.
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 49 — Muntazam, Tarikh al-Khulafa, Ottoman Salabi and Wafayat cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 48 — Nafh al-Tib, Kamil fi'l-Tarikh and Muntazam cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 47 — Ottoman-era Salabi, Muntazam and Nafh al-Tib cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 46 — al-Isaba remainder, Shadharat al-Dhahab and Ibn Khaldun al-Ibar East cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 45 — Shadharat al-Dhahab and al-Isaba cohorts).
• Tabari (Shakir) readings, locations: the harvest progress file records where volume 1's commentary discusses the readers' disagreements, from the volume's index; the thesis page references were corrected.
• Fifth Explorer batch checked locally: forty final stories (36 people and four dynasties) provide 214 chronological stops and 120 Arabic/English/Urdu subject routes, with 210 passing citation checks. All stops were traversed in the browser; 61 existing screened scenes are reused. Existing event-language and colour-background fallbacks remain explicit; no new images, runtime code or deployment.
• Fifth Explorer selection tightened: the explicitly unverified Bahri candidate is deferred, replaced by the cited Hassan ibn Thabit story. Urdu dynasty summaries stay faithful to existing Arabic facts; the final forty comprise 36 people and four polities.
• Fifth Explorer batch, final twenty stories: fifteen more people and five dynasties complete forty new stories with 215 chronological stops. Arabic, English and Urdu subject metadata is complete; 170 existing events and 65 screened native scene variants are reused, with event-language and colour-background fallbacks retained explicitly.
• Fifth Explorer batch, first twenty stories: twenty more people gain curated chronological journeys and missing English/Urdu subject metadata, restated from existing cited Arabic records. Existing facts, dates, relations and translations remain unchanged; scene assets and runtime code are not modified.
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 44 — Ibn Khaldun Ibar East remainder, Kuwait Fiqh Encyclopedia and Futuh al-Buldan cohorts).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 43 — al-Isaba remainder, Ibn Khaldun Ibar Maghreb and East cohorts).
• Compilation of the Qur'an (Tabari's account): the event record now includes al-Tabari's account of the copy made under Uthman (Hafsa's sheet, the dispute between the Syrian and Iraqi readings, Zayd's commission), in Arabic, English and Urdu, and is marked published.
• Fourth Explorer batch completion: forty completion records now document 21 people and 19 dynasties, 200 chronological stops and 120 verified subject-language routes in #3493. Citation and local test results are recorded with their exact snapshots; the full production build remains explicitly deferred.
• Fourth Explorer batch checked locally: all 120 language routes and 181 cited records pass local checks, using 80 existing screened scene variants. Subject metadata is translated; existing event-language and colour-background fallbacks remain explicit. A full production build is deferred under the founder's progress-first direction.
• Fourth Explorer batch, final twenty stories: one further person and nineteen dynasties complete forty stories / 200 chronological stops across 120 Arabic, English and Urdu routes. They reuse 80 existing screened image variants, retain optional colour backgrounds and existing event-language fallbacks, and add no event facts, dates or relations.
• Fourth Explorer batch, first twenty stories: twenty person stories reuse existing dated, cited events, with Arabic, English and Urdu subject metadata. Original facts, dates, relations and existing translations are preserved; no images or runtime code are changed.
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 42 — al-Isaba women and Wafayat al-a'yan cohorts).
• Events: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 6).
• Tabari on the seven ahruf: the ahruf concept record now quotes al-Tabari's own argument from the first volume of the Shakir edition, in Arabic, English and Urdu: each ahruf is a different wording of one word, the recitation in them was permitted rather than required, and the community followed Uthman's single text.
• Tabari (Shakir) introduction: the first volume's introduction is summarised in the Jami' al-Bayan work in Arabic, English and Urdu, with the author's stated aim and the chapters listed in the volume's index, each cited to its page.
• Events: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 5).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 41 — al-Isaba companion-biography cohorts).
• Tabari (Shakir) edition, 16 volumes: 16 source records (one per volume, with ar/en/ur labels and summaries) for Ahmad and Mahmud Shakir's edition of Jami' al-Bayan (Maktabat Ibn Taymiyya), and a new section on the edition in the Jami' al-Bayan work in Arabic, English and Urdu. The body of the commentary is not yet harvested.
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 40 — Wafayat al-a'yan and Tarikh al-khulafa cohorts).
• Events: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 4).
• Events: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 3).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 39, Ibn Hisham al-Saqqa cohort).
• Persons: 16 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill persons batch 38, Ibn Hisham al-Saqqa cohort — entry recorded with batch 39).
• Events: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 2).
• Events: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 1).
• Third forty Explorer stories verified: the five place and thirty-five person stories merged in #3452 now have completed claim records. All 120 Arabic, English and Urdu routes, 185 chronological stops and 85 existing screened image variants pass production-output checks; optional colour backgrounds and existing event-language fallbacks remain explicit.
• Persons: 13 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 130).
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 129).
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 128).
• Library harvest paused: the OCR'd-book harvest lane (lib-ocr-harvest) is stopped at the founder's request after 13 batches; its claim row is released, and every book's progress file lists what remains to mine. Two downloads (Tafsir al-Tabari, Shakir edition, and Adwa' al-Bayan with its Tatimma) are on the harvest drive but not yet OCR'd or harvested.
• Library harvest from the OCR'd books (batch 13): 239 records written or enriched with full Arabic, English and Urdu prose from 25 books on the harvest drive (ajaib-athar-jabarti, alam-zirikli, bayan-tabyin-jahiz, crafts, futuh-sham, hikam-ibn-ataillah, isti-ab, macaristanda-osmanli-mimarisi-rehberi, madarij-salikin, minhaj-sunna, mirat-zaman, muhalla…); new records: 76 person, 36 source, 34 building, 25 work, 17 concept, 15 question, 5 event, 4 object, 1 place; 68 existing records enriched. Every fact cites the book's edition and page.
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 127).
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 126).
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 125).
• Library harvest from the OCR'd books (batch 12): 168 records written or enriched with full Arabic, English and Urdu prose from 31 books on the harvest drive (amali-al-shajari, athar-baqiya-biruni, burhan-zarkashi, diwan-khutab-ibn-nubata, farq-bayn-firaq-baghdadi, fisal-ibn-hazm, ilal-ibn-abi-hatim, ilam-muwaqqiin, kashf-mahjub-hujwiri, khutab-ibn-uthaymin, khutab-muhammad-al-ghazali, madarij-salikin…); new records: 29 building, 29 person, 28 source, 17 work, 14 concept, 11 question, 2 event, 2 polity, 1 object; 64 existing records enriched. Every fact cites the book's edition and page.
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 124).
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 123).
• Library harvest from the OCR'd books (batch 11): 55 records written or enriched with full Arabic, English and Urdu prose from 9 books on the harvest drive (burhan-juwayni, fajr-islam, futuh-sham, hilyat-awliya, miftah-falah-ibn-ataillah, muqaddima-ibn-salah, mustasfa-ghazali, muwafaqat, nisa-sahabiyat-tabaqat); new records: 12 building, 10 source, 7 concept, 5 work, 3 person, 2 question, 1 event; 28 existing records enriched. Every fact cites the book's edition and page.
• Persons: 14 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 122).
• Library harvest from the OCR'd books (batch 10): 49 records written or enriched with full Arabic, English and Urdu prose from 7 books on the harvest drive (fadail-sahaba-ahmad, ibana-ibn-batta, jam-wasail-shamail, muhalla, sahih-ibn-hibban, sharh-usul-itiqad, tafsir-tabari); new records: 5 source, 4 question, 3 person, 2 concept, 2 work; 39 existing records enriched. Every fact cites the book's edition and page.
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 121).
• Library harvest from the OCR'd books (batch 9): 162 records written or enriched with full Arabic, English and Urdu prose from 23 books on the harvest drive (al-ibana-ashari, asbab-nuzul-wahidi, bidayat-mujtahid, hayawan-jahiz, hisba-ibn-taymiyya, india-art-and-culture-1300-1900, kitab-tawhid, luma-sarraj, minhaj-sunna, mirat-mafatih, mirat-zaman, muallam-tabarani…); new records: 39 person, 37 source, 20 concept, 16 question, 16 work, 10 object, 2 event, 1 group; 61 existing records enriched. Every fact cites the book's edition and page.
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 120).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 119).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 118).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 117).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 116).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 115).
• Persons: 15 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 114).
• Fixed: two harvest records with repeated keys: the records of al-Qastallani and Queen Arwa al-Sulayhi each carried a key twice after a merge (a second provenance run and a second periods line), which the build's YAML parser rejects; the repeats are removed.
• Persons: 16 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 113).
• Library harvest from the OCR'd books (batch 8): 82 records written or enriched with full Arabic, English and Urdu prose from 14 books on the harvest drive (adwa-bayan, ajaib-athar-jabarti, dhayl-tabaqat-hanabila, istidhkar, kitab-sunnah-abdullah-ahmad, kitab-tawhid-ibn-khuzayma, mustadrak-hakim, newcomb-tiles, sahabiyyat-mawsua, siyar-nisa, subh-asha, tafsir-tabari…); new records: 24 source, 12 person, 8 work, 6 question, 4 concept, 3 building, 1 event, 1 group, 1 place; 48 existing records enriched. Every fact cites the book's edition and page.
• Persons: 16 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 112).
• Persons: 16 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 111).
• Persons: 16 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 110).
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 109).
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 108).
• Provenance merge repair: combine al-Qastallani's two recorded run identifiers into one valid YAML field, preserving both the OCR-harvest and biography-publication attribution after their upstream merge.
• Period merge repair: keep Arwa al-Sulayhi's existing period once rather than twice, repairing an upstream duplicate YAML key without changing the recorded period.
• Library harvest from the OCR'd books (batch 7): 155 records written or enriched with full Arabic, English and Urdu prose from 19 books on the harvest drive (1978-pdf3176, brookes-gardens, deccani-paintings-1983, futuh-sham, irshad-fuhul, kitab-sunnah-ibn-abi-asim, kitab-sunnah-khallal, mostafa-mahmoud, nihayat-al-arab, nukhbat-fikar, rezavi, sawaiq-mursala…); new records: 37 source, 28 person, 27 work, 19 concept, 11 building, 9 question, 4 object, 3 event, 2 place, 2 practice, 1 group; 53 existing records enriched. Every fact cites the book's edition and page.
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 107).
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 106).
• Library harvest from the OCR'd books (batch 6): 83 records written or enriched with full Arabic, English and Urdu prose from 8 books on the harvest drive (1165pdf2229, asma-ul-husna-ibn-qayyim-jala, burhan-zarkashi, daraa-taarud, how-to-read-islamic-calligraphy-by-maryam-d-ekhtiar, mostafa-mahmoud, sunan-abi-dawud, tafsir-baghawi); new records: 21 source, 20 concept, 15 work, 10 question, 7 person, 5 building, 3 object, 1 practice; 23 existing records enriched. Every fact cites the book's edition and page.
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 105).
• Library harvest from the OCR'd books (batch 5): 176 records written or enriched with full Arabic, English and Urdu prose from 26 books on the harvest drive (artandarchitectureofislamiccairo, bga-vol06-ibn-khurdadhbih, bulac-mustatraf, khulafa-rashidun-salabi, kitab-kharaj, majmu-fatawa, majmu-nawawi, masalik-al-absar-umari, mostafa-mahmoud, muhammad-haykal, mujam-al-buldan-yaqut-1907, mujam-ma-istaajam-bakri-1876…); new records: 42 source, 35 work, 17 person, 12 concept, 10 question, 8 practice, 5 building, 3 object, 2 event, 2 place; 90 existing records enriched. Every fact cites the book's edition and page.
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 104).
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 103).
• Persons: 18 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 102).
• Library harvest from the OCR'd books (batch 4): 79 records written or enriched with full Arabic, English and Urdu prose from 13 books on the harvest drive (artandarchitectureofislamiccairo, badai-sanai, bga-vol03, evliya-celebi-hammer-1834, hidaya-marghinani, kifaya-khatib, madarij-salikin, sharh-nawawi-muslim, subul-salam, tafsir-qurtubi, tafsir-saadi, zuhd-ahmad…); new records: 18 source, 12 concept, 12 person, 11 work, 3 question, 2 building, 1 practice; 38 existing records enriched. Every fact cites the book's edition and page.
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 101).
• Fixed: dates and tour stops after the library harvest: five records from the OCR'd-book harvest (the mosques of al-Hakim and Ibn Tulun, the Rawda Nilometer, al-Qata'i, Muhammad ibn Yusuf al-Warraq) wrote three-digit years that are not valid EDTF and broke the build; they are now four-digit years. Six 3D-tour stops (the conquests of Mecca and Constantinople, al-Khwarizmi, iman, al-Jabr, the Ihya') now list the same sources as their records, which gained sources in the harvest, so the tour test passes again.
• Library harvest from the OCR'd books (batch 3): 96 records written or enriched with full Arabic, English and Urdu prose from 10 books on the harvest drive (artandarchitectureofislamiccairo, ilam-muwaqqiin, irshad-sari, mizan-itidal, rihla-ibn-battuta-khayriyya-1904, safwat-safwa, sharh-usul-itiqad, silsila-sahiha, tafsir-ibn-atiyya, umm-shafii); new records: 18 concept, 12 person, 12 work, 11 source, 4 building, 4 question, 3 place, 1 event, 1 practice; 44 existing records enriched. Every fact cites the book's edition and page.
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 100).
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 99).
• Fixed: source records from the library harvest cite themselves: 26 new edition records (al-Tamhid, Minhaj al-Sunna, al-Jabr, al-Battani, Islamic Cairo and others) carried a provenance layer without the self-citation the validator requires, which failed the site build; each now lists itself under sources, as every other edition record does.
• Library harvest from the OCR'd books (batch 2): 108 records written or enriched with full Arabic, English and Urdu prose from 11 books on the harvest drive (artandarchitectureofislamiccairo, fadail-sahaba-ahmad, ibana-ibn-batta, ihya-ulum-din, jami-ul-usul, mizan-itidal, mujam-al-buldan-yaqut-1907, radd-muhtar, sira-nabawiyya-salabi, tafsir-shawkani, tafsir-tantawi-wasit); new records: 18 concept, 15 source, 7 work, 6 person, 5 building, 4 question, 1 event, 1 practice; 61 existing records enriched. Every fact cites the book's edition and page.
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 98).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 97).
• Library harvest from the OCR'd books (batch 1): 72 records written or enriched with full Arabic, English and Urdu prose from 6 books on the harvest drive (artandarchitectureofislamiccairo, fadail-sahaba-ahmad, khwarizmi-algebra, minhaj-sunna, nallino-al-battini-opus-astronomicium-pars-1-3-1899, tamhid-ibn-abd-al-barr); new records: 16 person, 10 source, 9 work, 6 concept, 6 question, 1 building, 1 place; 34 existing records enriched. Every fact cites the book's edition and page.
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 96).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 95).
• Harvest drive: missing books acquired: 22 books the library plans named but the drive lacked (among them Sunan Abi Dawud with al-Khattabi's Ma'alim, Hilyat al-Awliya', al-Muhalla, al-Khallal's al-Sunna, Ibn Khuzayma's Kitab al-Tawhid, al-Ash'ari's al-Ibana, Nuzhat al-Nazar, Irshad al-Fuhul, Ibn Nubata's sermons, Ibn Uthaymin's sermons, al-Jahiz's al-Hayawan, Uyun al-Akhbar, Ibn Hawqal and Ibn Hayyan) were downloaded from open archive.org items with checksums, OCR'd on the founder's Mac and queued for harvest; six new titles are added to the library canon (books.yaml).
• Harvest drive OCR complete: the last four library scans without text (the 1916–1929 Cairo printings of the Hamasa of Abu Tammam, the Mufaddaliyyat, al-Zawzani's commentary on the Mu'allaqat and al-Barquqi's commentary on the diwan of Hassan ibn Thabit) were read with Apple Vision, so every one of the 1,401 library PDFs now has page text for mining; the OCR status record and the harvest ledger are updated, and a new lib-ocr-harvest lane is registered for the 198 OCR'd books that no record cited yet.
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 94).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 93).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 92).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 91).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 90).
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 89).
• Persons: 21 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 88).
• Persons: 21 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 87).
• Persons: 21 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 86).
• Persons: 21 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 85).
• Persons: 20 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 84).
• Persons: 21 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 83).
• Persons: 21 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 82).
• Persons: 22 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 81).
• Persons: 22 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 80).
• Persons: 22 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 79).
• Persons: 22 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 78).
• Persons: 23 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 77).
• Persons: 22 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 76).
• Persons: 23 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 75).
• Persons: 23 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 74).
• Persons: 23 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 73).
• Persons: 24 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 72).
• Persons: 4 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 71).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 70).
• Persons: 2 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 69).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 68).
• Persons: 4 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 67).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 66).
• Persons: 19 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 65).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 64).
• Persons: 13 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 63).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 62).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 61).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 60).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 59).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 58).
• Persons: 24 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 57).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 56).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 55).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 54).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 53).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 52).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 51).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 50).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 49).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 48).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 47).
• Persons: 9 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 46).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 45).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 44).
• Persons: 24 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 43).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 42).
• Persons: 24 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 41).
• Persons: 25 more records with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 40).
• People: 25 more biographies with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep, batch 39).
• People: 25 more biographies with full Arabic, English and Urdu prose moved from draft to published (prose-fill sweep).
• 25 new contemporary biographies: preachers, teachers and Qur'an reciters followed by millions — from Pakistan, Indonesia, Bangladesh, Turkey, Egypt and France — each with full Arabic, English and Urdu pages and sources.

Added

• Another forty Timeline Explorer stories in preparation: five places and thirty-five people selected from existing cited records, with explicit event curation and Arabic/English/Urdu subject metadata. Reserved shared-image defects are deferred to their owners rather than hidden by dropping events.
• Forty Explorer stories implemented: the final twenty person journeys complete the selection, with 185 chronological stops across 132 existing events. All 172 subject/event records pass citation checks; existing Urdu wording is preserved and missing subject translations supplied. No event facts, dates or relations changed.
• Forty Explorer stories verified: the full static build and all 120 Arabic/English/Urdu routes pass, including mobile kids imagery and details interactions. All 85 existing served image variants were screened; optional colour backgrounds and existing event-language fallbacks remain explicit. Concurrent harvest and biography work is preserved.
• Explorer hand-off: preserve the forty-story work and concurrent source enrichments in #3452, with validation/build snapshots and the final citation-only differences documented. Work stops after the founder-requested wind-down merge; no deployment or further batch is started.
• Explorer completion resumed: the founder reauthorized final verification and merging of the existing forty-story batch. Current biography publications are preserved, and final citation/output checks are rerun before shipping; no additional batch is started.
• Explorer build blocker recorded: #3476 documents a required tour stop displaced by the Time Browser's fixed-size sample after upstream content additions. All tests and validation pass, but the full build is blocked; reserved owner code remains untouched and #3452 is not claimed complete.
• Required Time Browser tour stops stay available: the founder-authorized fix for #3476 retains required, eligible tour stops within the existing 50-record sample even as content grows. Chronological order, unique records, the existing eligibility checks and ordinary samples that already contain the stops are preserved; regression tests cover the previously failing Kirman stop.
• Next forty Explorer stories shipped: #3416 merges the forty person journeys after integrated validation, citation checks and all 318 tests pass; sixteen screened backdrops are already merged in #3414. Completion claims and lane records now name the actual merges. No production or UAT deployment was run.
• Next forty Explorer journeys verified: 270 chronological stops across existing cited events, with 120 Arabic/English/Urdu routes checked in the production build and browser. Sixteen new screened backdrops, merged separately in #3414, remove this batch's legacy illustration fallbacks; existing event-language gaps and reserved owner follow-ups remain explicit.
• Next Timeline Explorer batch, final twenty person stories: complete the forty-subject definitions and translated subject metadata. Owner-blocked Hamza and Usama proposals are deferred without changing their records or shared images; Abu Sa'id al-Khudri supplies the final slot.
• Next Timeline Explorer batch, first twenty person stories: prepare cited chronological journeys with Arabic, English and Urdu subject metadata, reusing existing events rather than inventing dates or links. The preceding forty-story batch is merged in #3400; the new batch retains explicit source-data and image-owner follow-ups.
• Sixteen native Timeline Explorer backdrops: eight new adult/kids pairs replace legacy record-illustration fallbacks with screened empty-place scenes. Existing shared images and record illustrations are preserved; these assets ship separately from the next forty stories.
• Timeline Explorer verification: the forty new stories pass the full local build and all 120 language-route browser checks; the authorized image correction is merged separately in #3398, resolving the earlier publication blocker. Existing event-language fallbacks and map-selector follow-ups are documented rather than claimed fixed.
• Safer Timeline Explorer scenery: ten new adult/kids backdrops override five legacy illustrated scenes, and five shared backdrops with figures are replaced by empty landscapes after explicit founder approval. All fifteen images were visually screened at full size; historical facts and site code are unchanged.
• Developers page (/{lang}/developers/, Arabic, English, Urdu): the museum's open data and API documented for libraries and builders — endpoints, the node/edge/record schema, worked examples with real responses, sample code, starter prompts for AI coding agents, and an honest list of what is not here yet.
• Network page (/{lang}/network/): the scholars, institutions and communities in conversation with the museum.
• Canary release notes: this file, the changelog page that renders it, and the site version now shown in the footer of every page — so any reader can watch the museum change and know exactly which version they are looking at.
• A standing rule for every agent (in the repo's AGENTS.md): anyone who changes anything in this repository records the change here in the same commit, then commits, opens a pull request and merges it — finished work is never left sitting locally.
• Forty more Timeline Explorer stories: follow twenty places and twenty people through 303 dated, cited stops drawn from existing museum records. Every new subject has Arabic, English and Urdu titles and summaries; individual event text retains the documented Arabic fallback where a translation is missing.

Fixed

• Shared Explorer image correction authorized: five previously blocked backdrops now have screened, people-free replacements following explicit founder approval. The image batch ships separately from the forty new stories; historical dates, facts, relationships and UI code are unchanged.
• Five Explorer fallback scenes: ten new adult/kids landscape backdrops prevent five legacy record illustrations with figures from being selected at those stops. Every new image was inspected at full size; the legacy files and other owners' Explorer assets were left unchanged.

Tests

• Forty-story Explorer checkpoint: all 120 built Arabic, English and Urdu routes have been checked in the browser, including desktop/mobile controls and the new Fadak kids backdrop. Local validation, citation checks, 318 tests and the complete site build pass; publication remains blocked by the five shared-image defects tracked in issue #3350.

Data

• Clearer subject metadata: Urdu labels and summaries added to forty existing records, with recorded localization provenance. Missing provenance restored on seven places and one migration event without changing existing event dates or relationships.
• Honest Explorer image status: the forty-story batch remains unpublished pending replacement of five shared backdrops that contain figures. The owner request identifies each file and affected story; a prompt or an earlier screening claim is not treated as proof that an image is safe.

Data

• Two scholars' pages completed: Fayz Kashani, the Safavid philosopher and traditionist, and Şeyhülislam Zekeriya Efendi now carry full sourced biographies in Arabic, English and Urdu — both were early draft cards that other pages already linked to.

Data

• Nine more contemporary voices, and two broadcasters: new sourced pages for Saliha Erdim, Ning Umi Laila, Firanda Andirja, Hayati İnanç, Nihat Hatipoğlu, Gus Baha, Osman Nuri Topbaş, Gus Mus and Gus Muwafiq — preachers, teachers and writers that Indonesian and Turkish audiences learn from today — plus the Indonesian dawah networks Yufid.TV and Rodja TV, each in Arabic, English and Urdu.

Data

• Twenty-one more contemporary voices: new sourced pages for Malaysia's Ebit Lew, Wadi Annuar, Asma Harun, Norhafizah Musa and Firdaus Wong Wai Hung; South Korea's Daud Kim; Kazakhstan's Kabylbek Alipbek, Nurlan Baizhigitov, Nursultan Rysmaganbet, Arman Kuanyshbayev and Yersin Amre and Uzbekistan's Abror Muxtor Aliy; Albania's Elvis Naçi and Ahmed Kalaja, Bosnia's Elvedin Pezić, Kosovo's Shefqet Krasniqi and Enis Rama, and Türkiye's Halil Konakçı; Somalia's Mustafe Haji Ismail, Tanzania's Nurdeen Kishki and Mali's Ousmane Madani Haïdara — preachers and teachers their audiences learn from today, each in Arabic, English and Urdu.
• A record brought up to date: Adnan Rashid's page now names the Sapience Institute as his current affiliation, with iERA recorded as his earlier post.

Fixed

• Release notes recovered: this changelog file was emptied by a merge accident on a parallel branch; its full text through 4 November is restored here from the last intact copy in the repository's own history, so the public changelog is complete again.

Data

• Six dawah media organisations: new sourced pages for Kazakhstan's ÁLI stýdıasy studio channel, the TALIM KZ channel and the Hazret Sultan Mosque's official channel; Kenya-based Somali-language producer Hadaf Production and the Somali community channel Safiirka Islaamka; and Tanzania's Khidmatulquran Islamic Foundation, organiser of national Qur'an competitions since 2004 — each in Arabic, English and Urdu.

v1.0.2 — 2026-10-31

Added

• Disclaimer page in all three editions, linked from the footer: what the museum is, how its content is gathered and checked, and the terms on which it is offered.
• Raisely added as a fifth voluntary support channel on the Support page.
• Dataset archived on Zenodo (27 Oct): the museum's CC0 dataset with a permanent DOI — 10.5281/zenodo.23692511 — so libraries and researchers can cite and keep it forever.

v1.0.1 — 2026-10-17

Added

• Kids' wing («جناح الصغار»): a Hudhud-guided children's wing — Word Garden, Prophet Quest, Kindness Quest, bedtime stories and a teacher's kit — in Arabic and English.

v1.0.0 — 2026-10-11

Added

• Public launch of islam.museum: an Arabic-first digital museum of Islamic history with an English edition, nine wings, and a sourced knowledge graph of people, places, buildings, objects, works, passages, concepts and events — published the same day the domain was registered.

What comes next

• Occupations woven into the graph: the jobs taxonomy is served as records today; next it becomes connections, so a person links to their craft and a question like “every calligrapher of the ninth century” can be walked across the graph.
• Query by Wikidata ID: a published index mapping all 16,232 Wikidata identifiers in the data to their records, with a lookup address for each QID.
• Formal API documentation (OpenAPI) and library-standard exports: OAI-PMH, MARC and a Dublin Core mapping.
• The unharvested corpora — the DİA encyclopaedia, the women hadith scholars of Nadwi's 57-volume dictionary, the narrator (rijal) graph — and new language editions: Indonesian, Turkish and French.

The complete history, commit by commit, lives in the public repository (github.com/amado2k5/islam-museum); this page is its reader's digest.