Name 40 of 99

الحسيب

The Reckoner

Al-Ḥasīb

The counting house at night — a ledger no one else could see.

Meaning

From ḥ-s-b, which aṭ-Ṭabarī parses at 4:86: ḥasīb is faʻīl from al-ḥisāb in the sense of iḥṣāʼ, the counting of a thing up. Mujāhid glosses it in one word, ḥafīẓan, which is Name 38. The root runs three ways and the Qurʼan uses all three. Ḥisāb is the account, and He is swiftest at it because, says aṭ-Ṭabarī, He does not reckon by counting on the fingers. Ḥasb is enough — ḥasbunā llāhu wa-niʻma l-wakīl, the sentence Ibrāhīm carried into the fire. And ḥasiba is to suppose, which in this Book is nearly always to suppose wrongly. On that Day a man’s own self suffices as ḥasīb against him: the creature made, for one hour, auditor of a book he cannot revise.

Root ḥ-s-b — faʻīl from al-ḥisāb in the sense of counting a thing up

Counted from the Tanzil text, ḥ-s-b gives a hundred and nine words, and no look-alike enters the count. Ḥasīb stands four times and always indefinite: 4:6, 4:86 and 33:39 of Allah, and 17:14 of the servant’s own self — read your record, your own self suffices against you today as ḥasīb. Aṭ-Ṭabarī on 17:14: your self is enough today as a reckoner that reckons your deeds against you, and We seek no witness besides it and no counter other than it. On 4:86 he gives Mujāhid’s gloss, ḥafīẓan, and his own parsing, faʻīl from al-ḥisāb in the sense of iḥṣāʼ. On 6:62, He is swifter than any who counts your number and your deeds and your appointed terms, because He does not reckon by knotting the fingers but knows. The root’s second sense is ḥasb, sufficiency: ḥasbunā, ḥasbuka, ḥasbī and fa-huwa ḥasbuh at 65:3. Its third is the verb ḥasiba, to suppose, which the Qurʼan uses forty-four times and nearly always of a supposition it is correcting — the thirsty man who supposes the mirage water at 24:39, the man who supposes his wealth has made him deathless at 104:3, those told not to suppose the slain in the way of Allah are dead at 3:169. And bi-ghayri ḥisāb, without reckoning, stands seven times, and at 3:27 aṭ-Ṭabarī reads it as giving without reckoning with the one He gives, so that the one thing the Reckoner does not count is what He gives; at 38:39 he reads it of Sulaymān, not called to account for what he gives. Reports: al-Bukhārī 2441; al-Bukhārī 6537; Musnad Aḥmad 24215; al-Bukhārī 4563; and an athar of ʻUmar. The list of Names at at-Tirmidhī 3507 carries al-Ḥasīb, and is ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam.

Story

Salim kept the accounts of a great trading house, and he was known for a peculiarity: he balanced the books to the last coin. Not near enough. Exactly. A discrepancy of one copper would keep him at the desk until midnight, to the exasperation of everyone above him. “It is one coin,” his master would say. “It is either true or it is not,” Salim would answer.

He was, in his own way, a happy man, and the reason was strange. Salim had grown up poor and unregarded, in a family where nobody had ever noticed anything he did. Numbers had been his refuge because numbers did not overlook.

Every entry was recorded. Nothing simply evaporated because no one had been paying attention.

He came to believe the same of everything else. A kindness done for someone who never thanked him; a wrong done to him by a man who prospered and died comfortable; the years of quiet decency of people nobody ever wrote about — Salim could not accept that any of it was simply lost, unrecorded, off the ledger of the world. Somewhere, he was certain, it all balanced to the last coin.

It was not always a comfort. There were years when the conviction ran thin, particularly after the man who had ruined his brother died old and well thought of, with a good funeral. Salim went to it. He stood at the back and did the arithmetic in his head and could not make it come out, and went home, and did not stop believing, and did not feel better.

He lost most of what he had in the end, and kept the books of the house until his hands would not hold the pen. On the last night he worked he was one copper out. He looked at it for a while. Then he closed the ledger, and put out the lamp, and went to bed.

Poem

Somewhere, a server still holds
the exact price of a coffee
bought eleven years ago, on a Tuesday,
in a city whose street names you’ve already forgotten.

No one asked it to remember.
It simply cannot do otherwise.

Paper ledgers lose pages.
Ink fades. Servers crash.
Somewhere, someone’s Tuesday
is already gone for good.

Not this account.

Every kindness, logged.
Every debt, logged.
Every apology never quite finished, logged
exactly as it was left — unfinished.

That is Al-Ḥasīb: not the ledger — the Reckoner,
keeping the one account nothing can reach,
every entry exactly as it was left,
waiting to be summed.
And the Name, turned over like a page,
carries a second meaning: enough —
the One who counts the whole of it
is the only one
who covers it.

Reflection

The Account

There is a particular grief in watching a wrong go unanswered — a good man dying poor and unremembered, a cruel one dying honored, mourned by a full room. It tempts a person to conclude that the account of the world simply does not come right; that most of what is done under the sun goes unrecorded, because no one important was watching. Against that conclusion the Qurʼan sets one of its quietest verses. When you are greeted, it says, return the greeting with something better, or at least return it — and then, as if that were the moment for it: Truly Allah is, over all things, a Reckoner. If a greeting in a doorway is entered, nothing was ever off the books.

The root ḥ-s-b gives Arabic its word for the account, and for the Day of it — yawm al-ḥisāb. But this Name is not only the keeping of the record; the Keeper was two Names ago. Reckoning is what happens to a record: the columns summed, the result announced. The Qurʼan calls Him swift at it — and aṭ-Ṭabarī gives the reason, that He does not reckon by counting on the fingers but knows, the way He feeds them all at once, with no queue outside the door and no case deferred for lack of time. And the account is exact — not a general sense of who was mostly good, but every deed, hidden or shown, down to the last unnoticed kindness and the last unpunished cruelty. Nothing fell outside the account because no one chanced to be watching. The book is simply not yet closed.

It should frighten us, and the Prophet ﷺ let it: no one will be reckoned with on the Day of Resurrection, he said, but that he is ruined. ʻĀʼishah asked him — as any of us would — does not Allah say that the fortunate one will be reckoned with an easy reckoning? That, he answered, is only the presentation: the book shown, looked over, passed; whoever’s account is cross-examined on the Day of Resurrection will be punished. So the believer’s hope was never a clean account; no one has one. It is that the Reckoner is merciful in the manner of the reckoning — and the Prophet ﷺ asked for exactly this in his prayer: O Allah, bring me to account with an easy reckoning.

The early Muslims drew the practical conclusion. Take account of yourselves, ʻUmar said, before you are taken to account; weigh yourselves before you are weighed. Muḥāsaba, they called it — sitting down at your own books nightly, before sleep: what was entered today, what is owed, what can still be repaid while morning is still coming. Keep your accounts honestly — keep your word, balance what is yours to balance, let a wrong stay a wrong instead of talking yourself out of noticing it. The audit you perform on yourself in this world is the only one conducted on a book you can still revise. The final one has another Auditor.

And then the Name turns over, and the second meaning is the one that makes the first bearable: ḥasb — enough. The same root that counts is the root the believers reached for at the worst hour: ḥasbunā llāhu wa-niʻma l-wakīl — Allah is enough for us, and the best of trustees. Ibrāhīm said it entering the fire; the Prophet ﷺ and his companions said it when told the armies had gathered against them. Whoever relies on Him, the Qurʼan promises, He is sufficient for him. Hold both meanings in one hand: the Auditor of every book is Himself the sufficiency of everyone who trusts Him — the only Judge who is also the answer to what the judgment finds. You do not have to be your own reckoner, holding the whole account open in your chest and trying to settle a book you were never shown in full. That labor was never yours. Keep your own entries honestly; the closing is not yours to do.

The book was never yours to close — and the One who will close it is enough.

Qurʼan

وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا

When you are greeted with a greeting, respond with one better than it, or return it. Truly Allah is, over all things, a Reckoner.

4:86 (Qurʼan, opens quran.com)

The Name is attached to the smallest transaction in the book — the returning of a greeting — which is the point: nothing is beneath the account. Aṭ-Ṭabarī glosses the close as a keeper over you of everything you do, of obedience and of disobedience, until He repays you for it, and gives from Mujāhid the single word ḥafīẓan, which is Name 38. His own parsing follows: ḥasīb here is faʻīl from al-ḥisāb in the sense of counting a thing up. He rejects as an error the reading he gives to some linguists of Baṣra, that ḥasīb here is the Sufficient: with ʻalā, the word is the reckoner’s. Al-Ḥasan, quoted in the same place, on the clause before it: the greeting is voluntary and the returning of it is obligatory.

الَّذِينَ يُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَيَخْشَوْنَهُ وَلَا يَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ ۗ وَكَفَىٰ بِاللَّهِ حَسِيبًا

Those who convey the messages of Allah and fear Him, and fear no one except Allah. And sufficient is Allah as a Reckoner.

33:39 (Qurʼan, opens quran.com)

Kafā bi-llāhi ḥasīban carries the Name’s second sense in the same phrase: from the root ḥ-s-b comes both the reckoning and ḥasb, sufficiency. The One who keeps the account is the One the account-holder needs nothing besides.

فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا

And when you hand over their property to them, take witnesses over them. And sufficient is Allah as a Reckoner.

4:6 (Qurʼan, opens quran.com)

Said of orphans’ property. Human witnesses are commanded and the divine reckoning is named in the same breath — the second does not excuse the first. Aṭ-Ṭabarī reads ḥasīb here as sufficient, Allah sufficing in place of the witnesses, and holds the guardian to hand the property over before witnesses all the same, as commanded; as-Suddī glosses it shahīdan, a witness.

فَأَمَّا مَنْ أُوتِيَ كِتَابَهُ بِيَمِينِهِ فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا

As for one who is given his record in his right hand, he will be reckoned with an easy reckoning.

84:7–8 (Qurʼan, opens quran.com)

Continues through 84:9. The verse ʻĀʼishah cited to the Prophet ﷺ; his answer distinguished this easy reckoning — the mere presentation of the book — from the cross-examination that brings punishment.

اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا

Read your record. Sufficient is yourself against you this Day as reckoner.

17:14 (Qurʼan, opens quran.com)

Ḥasīban is the verse’s final word, and this is the one occurrence of the word said of a creature. Aṭ-Ṭabarī supplies the unspoken verb — and it is said to him, read your record — and glosses: your self is enough today as a reckoner that reckons your deeds against you and counts them up against you; We seek no witness against you besides it, and no counter other than it. The book is the one the two recording angels wrote. Nothing is added at the reckoning and nothing is missed, and no auditor is needed beyond what was written.

أَلَا لَهُ الْحُكْمُ وَهُوَ أَسْرَعُ الْحَاسِبِينَ

Unquestionably, His is the judgment, and He is the swiftest of reckoners.

6:62 (Qurʼan, opens quran.com)

The verse in which He is called the swiftest of reckoners. Aṭ-Ṭabarī says why He is swiftest, and the reason is not speed: He is swifter than any who counts your number and your deeds and your appointed terms and the rest of your affairs, because He does not reckon by knotting the fingers — He knows it, and nothing of it is hidden from Him, and not the weight of a speck escapes Him. So the swiftness is a consequence of knowledge and not of arithmetic. The plural stands again, without the article, at 21:47, where He says of Himself that We suffice as reckoners.

وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ

And whoever relies upon Allah — He is sufficient for him.

65:3 (Qurʼan, opens quran.com)

The root’s second sense, ḥasb, stated at its plainest; the same verse opens on another of its senses, from where he does not reckon, min ḥaythu lā yaḥtasib. The word is always construed with a possessor — ḥasbunā, ḥasbuka, ḥasbī, ḥasbuh — so that in Arabic one cannot say enough without saying whose. What the verse promises is not that the account will be favourable but that the One keeping it is the whole of what the account-holder needs.

وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ

And You provide for whom You will without reckoning.

3:27 (Qurʼan, opens quran.com)

Bi-ghayri ḥisāb, without reckoning, is read here by aṭ-Ṭabarī as giving without reckoning with the one He gives, since He fears no loss in His treasuries. The phrase stands seven times in the Qurʼan — here and at 2:212, 3:37, 24:38, 38:39, 39:10 and 40:40 — and every one of them is about what He gives, though in the verse of Sulaymān aṭ-Ṭabarī reads it as his not being called to account for what he gives or withholds. So the one thing the Reckoner does not count is His own giving, which is the exact counterweight to a Name that counts the returning of a greeting. It stands here inside a supplication, in the address to the Owner of all dominion.

يَحْسَبُ أَنَّ مَالَهُ أَخْلَدَهُ

He supposes that his wealth will make him immortal.

104:3 (Qurʼan, opens quran.com)

The root’s third use, and the Qurʼan spends it on error. Ḥasiba is to suppose, and the Book uses the verb forty-four times, nearly always of a reckoning it is about to correct: the thirsty man supposing the mirage is water at 24:39, those forbidden to suppose the slain in the way of Allah are dead at 3:169, the man here who has counted his money and concluded from it that he will not die. One root gives the reckoning that is exact and the reckoning that is almost never right, and the difference between them is who is doing the counting.

Dua

حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ

Allah is sufficient for us, and the best of trustees.

Qurʼan 3:173

Ḥasbunā is the Name’s own root read in its second sense. Said by those told that armies had gathered against them: the One who keeps the whole account is named, in the same word, as the whole of what they need.

Hadith

إِنَّ اللَّهَ يُدْنِي الْمُؤْمِنَ فَيَضَعُ عَلَيْهِ كَنَفَهُ وَيَسْتُرُهُ فَيَقُولُ أَتَعْرِفُ ذَنْبَ كَذَا أَتَعْرِفُ ذَنْبَ كَذَا فَيَقُولُ نَعَمْ أَىْ رَبِّ حَتَّىٰ إِذَا قَرَّرَهُ بِذُنُوبِهِ وَرَأَىٰ فِي نَفْسِهِ أَنَّهُ هَلَكَ قَالَ سَتَرْتُهَا عَلَيْكَ فِي الدُّنْيَا وَأَنَا أَغْفِرُهَا لَكَ الْيَوْمَ

Truly Allah brings the believer near, places His covering over him and screens him, and says: Do you know such a sin? Do you know such a sin? He says: Yes, my Lord — until, when He has made him acknowledge his sins and the man is certain he is destroyed, He says: I concealed them for you in the world, and I forgive them for you today.

al-Bukhārī 2441 · ṣaḥīḥ (muttafaq ʻalayh)

From Ibn ʻUmar. Both tellings run through Qatādah from Ṣafwān ibn Muḥriz, and in both a man asks Ibn ʻUmar what he heard about the najwā, the confidential talk. Muslim 2768 records the same event in the passive, yudnā l-muʼminu, where al-Bukhārī has the causative inna llāha yudnī l-muʼmina; Muslim adds yawma l-qiyāmati, min rabbihi and ʻazza wa-jalla, omits the wa-yasturuhu clause and the doubled a-taʻrifu dhanba kadhā, and closes fa-innī qad satartuhā ʻalayka fī d-dunyā wa-innī aghfiruhā laka l-yawm for al-Bukhārī’s satartuhā ʻalayka fī d-dunyā wa-anā aghfiruhā laka l-yawm. After it the believer is given the book of his good deeds in al-Bukhārī’s telling and the sheet of them in Muslim’s. The wording printed is al-Bukhārī’s and the report is muttafaq ʻalayh. The account is read out in full, item by item, and nothing in it is found to have been lost; al-Bukhārī’s version goes on to the disbelievers and the witnesses. The Name’s two senses arrive in one scene: the reckoning is complete, and the Reckoner is sufficient.

لَيْسَ أَحَدٌ يُحَاسَبُ يَوْمَ الْقِيَامَةِ إِلَّا هَلَكَ … فَقُلْتُ يَا رَسُولَ اللَّهِ أَلَيْسَ قَدْ قَالَ اللَّهُ … فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا … إِنَّمَا ذَلِكِ الْعَرْضُ وَلَيْسَ أَحَدٌ يُنَاقَشُ الْحِسَابَ يَوْمَ الْقِيَامَةِ إِلَّا عُذِّبَ

No one will be reckoned with on the Day of Resurrection but that he is ruined. I said: O Messenger of Allah, has not Allah said, as for one given his record in his right hand, he will be reckoned with an easy reckoning? He said: that is only the presentation; whoever’s account is cross-examined on the Day of Resurrection will be punished.

al-Bukhārī 6537 · ṣaḥīḥ (muttafaq ʻalayh)

From ʻĀʼishah; the verse she cites is 84:8, carried above. In al-Bukhārī’s chain Ibn Abī Mulaykah hears the report from al-Qāsim ibn Muḥammad, and in Muslim’s from ʻĀʼishah herself, through Ayyūb. Muslim 2876a is a different recension throughout, not only at the edges: it reads ʻudhdhiba where al-Bukhārī reads halaka at the opening declaration, both closing on ʻudhdhiba, replaces laysa aḥadun… illā with man… ʻudhdhiba, quotes only fa-sawfa yuḥāsabu ḥisāban yasīran of the verse, and answers laysa dhāki l-ḥisābu innamā dhāki l-ʻarḍu for the simpler innamā dhāliki l-ʻarḍu printed here. The wording printed is al-Bukhārī’s and the report is muttafaq ʻalayh. Ibn Kathīr gives it from Aḥmad through Ayyūb, with ʻudhdhiba at both ends, and says al-Bukhārī, Muslim, at-Tirmidhī and an-Nasāʼī have it by that route. The answer draws the line this Name lives on: the account being shown is mercy, the account being argued is punishment.

اللَّهُمَّ حَاسِبْنِي حِسَابًا يَسِيرًا

O Allah, bring me to account with an easy reckoning.

Musnad Aḥmad 24215 · ṣaḥīḥ ʻalā sharṭ Muslim (Ibn Kathīr)

From ʻĀʼishah. The report stands also at Ibn Khuzaymah 849 and Ibn Ḥibbān 7372. Ibn Kathīr gives the supplication with its sequel: asked what the easy reckoning is, he answers that a man’s book is looked into and passed over, for whoever is cross-examined that Day is ruined. Shuʻayb al-Arnaʼūṭ judged the surrounding report sound but noted that this supplicatory sentence was transmitted alone by Muḥammad ibn Isḥāq — a reservation on the duʻāʼ clause itself, distinct from the strongly attested dialogue above. It asks for exactly what al-Bukhārī 6537 defines: not the waiving of the account but the easy form of it.

حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ

Allah is sufficient for us, and the best of trustees.

al-Bukhārī 4563 · ṣaḥīḥ

From Ibn ʻAbbās. The words are Ibn ʻAbbās’s own account of the two occasions, in al-Bukhārī through Abū aḍ-Ḍuḥā. Ḥasbunā — sufficient for us — said by Ibrāhīm when he was cast into the fire, and by the Prophet ﷺ when told the people had gathered against him. Its primary evidence belongs to Al-Wakīl (Name 52), whose Name it states outright; it is given here for the root it leans on — ḥ-s-b, reckoning turned into sufficiency.

حَاسِبُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُحَاسَبُوا وَزِنُوا أَنْفُسَكُمْ قَبْلَ أَنْ تُوزَنُوا

Take account of yourselves before you are taken to account, and weigh yourselves before you are weighed.

Ibn Abī ad-Dunyā, Muḥāsabat an-Nafs · athar of ʻUmar ibn al-Khaṭṭāb; munqaṭiʻ (Ibn Kathīr)

Correctly attributed to ʻUmar and not to the Prophet ﷺ, and the chain is broken; Ibn Kathīr calls it well-known with a discontinuity in it. It stands also in Ibn al-Mubārak’s az-Zuhd, in Aḥmad’s az-Zuhd and in Ibn Abī Shaybah’s Muṣannaf, and at-Tirmidhī gives its first clause as ʻUmar’s, without a chain, in his comment on the report of the shrewd man, with adorn yourselves for the greatest presentation for its second. Ibn Kathīr’s telling runs on, as at-Tirmidhī’s does, to the greatest presentation, and adds that it will be lighter for you in the reckoning tomorrow to take account of yourselves today. The break lies between ʻUmar and Thābit ibn al-Ḥajjāj, a junior Successor who did not meet him. The widely quoted wa-zinū aʻmālakum, weigh your deeds, is a popular paraphrase of the better-attested wa-zinū anfusakum, weigh yourselves, given here. It is the practical form of 17:14: the self made auditor of itself while the book is still open.

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,390 words)

CARRIED ON THIS PAGE: NINE ayat. Carried before: 4:86, 33:39, 4:6, 84:7–8 and 17:14, the first and last now with named commentary.

ADDED: 6:62, THE VERSE OF SWIFTNESS THE MEDITATION HAD BEEN ASSERTING WITHOUT CARRYING; 65:3, the root’s sufficiency sense at its plainest; 3:27, bi-ghayri ḥisāb, without reckoning; and 104:3, the root’s third use, supposing. All four are appended, the five existing sub-items keep their positions, none of the four is carried at any other Name so no reciprocal links were needed, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 401 to 405.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 21:47, carried at Name 29 and Name 86; 3:173, carried at Name 52; 39:10, carried at Name 99; 84:9, 2:212, 3:37, 24:38, 38:39 and 40:40, all carried at NO Name; 3:169, carried at Name 62; 24:39, carried at Name 64.

CORRECTED ON THE RECORD, THE COUNT, AND THE ENTRY HAD NONE: counted by hand from the Tanzil text with strip, ḥ-s-b gives about a hundred and seven words once the look-alikes are removed by inspection — ḥ-s-n, which is the nearest and gives iḥsān and ḥisān, and ḥ-s-s at 21:102, ḥ-s-r at 67:4 and n-ḥ-s at 41:16 (corrected in build 164: a hundred and nine words under the house window, with none to set aside; the four roots named enter only a two-letter sweep, which brings ḥ-s-d and ḥ-s-m as well). ḤASĪB STANDS FOUR TIMES AND IS ALWAYS INDEFINITE: 4:6, 4:86 and 33:39 of Allah, and 17:14 OF THE SERVANT’S OWN SELF. The entry had already noticed 17:14 and carried it, which is unusual in this book and is recorded to its credit; what it had not done was count.

FOUND, AND IT IS THE LARGEST THING ON THIS ROOT: the verb ḥasiba, to suppose, belongs to the same three letters and the Qurʼan uses it forty-four times (corrected in build 164), NEARLY ALWAYS OF A SUPPOSITION IT IS ABOUT TO CORRECT — the mirage taken for water at 24:39, the slain in the way of Allah taken for dead at 3:169, the money taken for immortality at 104:3, and the run of rhetorical questions, a-yaḥsabu l-insānu, at 75:3, 75:36, 90:5 and 90:7. ONE ROOT GIVES THE RECKONING THAT IS EXACT AND THE RECKONING THAT IS ALMOST NEVER RIGHT. 104:3 is now carried for it.

FOUND ALSO: bi-ghayri ḥisāb, without reckoning, stands seven times — 2:212, 3:27, 3:37, 24:38, 38:39, 39:10 and 40:40 — and every one is about what He gives, so that the one thing this Name does not count is His own giving (qualified in build 164: aṭ-Ṭabarī reads 3:27 so, and 38:39 of Sulaymān, not called to account for what he gives). 3:27 is now carried for it.

CORRECTED, THE ROOT FIELDS: glossBasis was desc and senseNote was null; rootRelation was already own and stays. The gloss now follows AṬ-ṬABARĪ’S OWN PARSING at 4:86, that ḥasīb here is faʻīl from al-ḥisāb in the sense of iḥṣāʼ, counting a thing up, and he gives Mujāhid there in one word, ḥafīẓan, WHICH IS NAME 38 — a link between Names 38 and 40 that neither entry had (corrected in build 164).

NOT READ, AND THIS IS A GAP: NO LEXICON WAS REACHED FOR Ḥ-S-B. The Hawramani aggregator page for this root did not surface in the searches run, and no independent transcription of Ibn Fāris on it was found; so nothing whatever is claimed from a lexicon here, and the root fields rest on aṭ-Ṭabarī, who was read. Every previous Name in this stretch had Ibn Fāris either on the aggregator or in transcription; this one does not, and the senseNote says so on the page.

CORRECTED, THE REF: it carried two long citation forms the house forms forbid, Ṣaḥīḥ al-Bukhārī 2441 and Ṣaḥīḥ Muslim 2768; it gave no count; and it asserted the swiftness with no verse behind it. FIVE aḥādīth KEPT AND FOUR REPAIRED, AND THE DAMAGE WAS ALL IN THE SOURCE AND GRADE FIELDS. AL-BUKHĀRĪ 2441 AND AL-BUKHĀRĪ 6537 EACH HAD AN ENTIRE PARAGRAPH OF RECENSION APPARATUS INSIDE THE SOURCE FIELD — one of them the longest such field in the book, and both flagged by the whole-book audit. A source field is a citation and a grade field is a verdict; both now are, the apparatus is in the notes, and every claim in it was checked against the dataset and holds. Musnad Aḥmad 24215 had a cross-reference folded into its grade. The athar of ʻUmar had a LIST OF FOUR WORKS in its source field, which is not a citation; one is named and the rest are in the note. Al-Bukhārī 4563 keeps the repair Name 39’s pass made to it.

MEDS 40 CORRECTED: it said the commentators noticed what the swiftness implies, naming none of them, and the sentence now names aṭ-Ṭabarī and gives what he actually says, which is better than what the page had — that He is swiftest because He does not reckon by knotting the fingers. POEMS 40 and CH 40 read and left.

OPEN: no lexicon for this root, which should be taken up if the aggregator page can be reached.

OPEN: the duʻāʼ page carries only the Qurʼanic ḥasbunā llāh; Abū Dāwūd 5081, the seven-times morning and evening ḥasbiya llāh, was checked as a candidate and REJECTED — al-Albānī and Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd both grade it mawḍūʻ, fabricated, against Darussalam’s isnād ḥasan, and the book does not print a report two of three graders call forged.

COHERENCE: nothing outside this Name was touched.

HYGIENE AFTER NAME 61: the Qurʼan note on 6:62 narrated the page’s own editing — that this Name’s meditation makes, which the page had been making without carrying it — and the clause is removed with the fact it carried kept.

AFTER NAME 86: 21:47 is now carried at Name 86 too, and the NAMED line says so. AFTER THE CHAT-END AUDIT OF 1–99: the capitalised runs in the desc and the ref are set in lower case, the words unchanged. the link to Name 34 was read on both pages and stands.

IN BUILD 164, FROM THE PHASE 2 READING: the root is a hundred and nine words with no look-alike to set aside, and the verb ḥasiba stands forty-four times; the ref and the 3:27 note give aṭ-Ṭabarī’s reading of bi-ghayri ḥisāb at 3:27, giving without reckoning with the one He gives, and at 38:39, Sulaymān not called to account; the 4:86 note gives the reading of ḥasīb as the Sufficient that he rejects there, and the 4:6 note the same reading as he takes it there, with as-Suddī’s witness; the 6:62 note sets the plural at 21:47 without its article, and the 65:3 note the verse’s own lā yaḥtasib. The al-Bukhārī 6537 note reads halaka at the opening only, both tellings closing on ʻudhdhiba, and the 84:7–8 note’s cross-examination brings punishment; Muslim’s min rabbihi is named; the grades of al-Bukhārī 2441 and 6537 are ṣaḥīḥ (muttafaq ʻalayh); five ḥadīth notes and the senseNote no longer narrate their editing, and the 6:62 note no longer points at the reflection; at-Tirmidhī’s copy of ʻUmar’s saying is named; and, for the ḥadīth track’s floor, the notes gain the chains of both tellings, the book and the sheet of good deeds, Ibn Kathīr’s four collections and Aḥmad’s sequel, and the break in ʻUmar’s chain.

AFTER NAME 62: 3:27 is carried at Name 62 too, and the two are linked.

READ ON THE WEB, NOT PINNED: Ibn Fāris on ḥ-s-b, in two transcriptions — four roots, counting, sufficiency, al-ḥusbān the small cushions and al-aḥsab, with supposing inside counting, the meaning one; the senseNote names him, and the OPEN item on a lexicon is answered in part. Whether the desc keeps its three ways beside his four waits on the author (A52).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: al-Bukhārī 2441 is given an English of the Arabic printed, the question doubled; al-Bukhārī 6537 takes the edition’s pointing, aḥadun; the words of al-Bukhārī 4563 read the best of trustees here, as on the Duʻāʼ page and at Name 52, and MEDS 40 gives them so; MEDS 40 quotes 4:86, the supplication and al-Bukhārī 6537 in the book’s words, the report’s two statements kept apart; the root’s framing is kept, the senseNote naming Ibn Fāris already (A52).

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