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CARRIED ON THIS PAGE: ELEVEN ayat. Carried before and now with named commentators: 34:23, said by the angels, SHARED WITH NAME 36; 13:9, al-Kabīr al-Mutaʻāl, SHARED WITH NAME 78; 31:30, SHARED WITH NAME 36, and 40:12, SHARED WITH NAMES 36 AND 66.
ADDED: 22:62, the first place the pairing with al-ʻAlī stands in the Book’s order and the last one this page lacked, SHARED WITH NAME 36 (corrected in build 161); 4:34, THE ONE PLACE THE WORD IS SAID OF ALLAH WITHOUT THE ARTICLE, SHARED WITH NAMES 36 AND 63; 45:37, al-kibriyāʼ, which the entry named and this note said stood at no Name in the book, though NAME 10 HAS CARRIED IT ALL ALONG; 35:32 and 85:11, TWO OF THE THREE PLACES THE DEFINITE AL-KABĪR IS NOT SAID OF ALLAH; 12:78, where kabīr means aged; and 17:111, the takbīr as a command, SHARED WITH NAME 25. All seven are appended, the four existing sub-items keep their positions, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 390 to 393.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: 2:255, carried at Name 33 and Name 36 and Name 38 and Name 62 and Name 63; 42:22, 8:73, 11:11, 11:3, 67:9, 28:23, 9:3, 21:103, 32:21, 88:24, 21:58, 6:19, 45:36, 12:80, 21:63, 20:71, 26:49, 2:185, 22:37 and 74:3, all carried at NO Name; 10:78, carried at Name 10 (from build 182, by the author’s decision, A25); 2:219, carried at Name 82.
CORRECTED ON THE RECORD, THE COUNTS, AND THE ENTRY HAD NONE AT ALL: counted by hand from the Tanzil text with strip, k-b-r gives about a hundred and sixty words once the look-alikes are removed by inspection — kawkab, the r-k-b family, mukibb at 67:22 and ka-bāsiṭ at 13:14. THE DEFINITE AL-KABĪR STANDS EIGHT TIMES AND ONLY FIVE OF THE EIGHT ARE SAID OF ALLAH: 13:9, 22:62, 31:30, 34:23 and, in the genitive, 40:12. THE OTHER THREE ARE SAID OF CREATED THINGS — al-faḍl al-kabīr at 35:32 and 42:22, and al-fawz al-kabīr at 85:11 — which is the shape this book has learned to look for, and the earlier note had said instead that the ayat count here was clean.
IT WAS NOT CLEAN IN THE OTHER DIRECTION EITHER: the entry named five verses and the page carried four, because 22:62 sat at Name 36 alone under an arrangement both Guide entries called a division of the pairing by design. That rested on the claim, also in the ref, that the pairing with al-ʻAlī is ONE STATEMENT MADE TWICE. IT IS MADE FOUR TIMES, and the unattributed appeal to what the tradition reads is removed rather than reattributed. Name 36’s pass corrected this from its side; this page now matches it.
FOUND, AND IT CHANGES THE COUNT OF ALLAH: the indefinite kabīr is never said of Allah — it is a sin, corruption, a reward, a day, error, an aged man — EXCEPT at 4:34, where the accusative kabīran stands beside ʻalīyan. So the word is said of Him SIX times and not five.
FOUND, THE ELATIVE: the definite al-Akbar is NEVER said of Allah in the Qurʼan, and neither is the feminine al-Kubrā. Al-Akbar goes to the greater ḥajj, the greatest terror and the greater punishment; al-Kubrā to a seizing, a sign, a calamity and a fire. Nor does the sentence Allāhu akbar occur in the Qurʼan at all; it comes from the Sunnah, and the Book gives the verb instead, at 17:111, 2:185, 22:37 and 74:3 (74:3 named in build 161). The nearest the elative comes to Him is 6:19, where the question which thing is greatest in testimony is answered with Allah — AND THERE IT IS COMPLETED, by a specifying accusative. This is stated because MEDS 37 and POEMS 37 both build on the comparison never finishing, and a reader is owed the one place it does.
CORRECTED, THE ROOT: glossBasis was desc, the gloss was the single word greatness, and senseNote was null; rootRelation was already shared-explicit to al-mutakabbir and is unchanged. IBN FĀRIS DEFINES THIS ROOT BY NEGATION — one sound root meaning the contrary of smallness — and files old age, greatness and kibriyāʼ under it. AR-RĀGHIB SUPPLIES WHAT THE WHOLE ENTRY HAD BEEN ASSERTING WITHOUT A NAME: al-kabīr and aṣ-ṣaghīr are of the correlative names, said only when one thing is weighed against another, so that a thing is small beside one and great beside the next. That is the reflection’s central sentence and the poem’s last stanza, and it now has a lexicographer behind it. Ar-Rāghib also reads 21:58 exactly: the idol is called their great one by their own estimate of it, not for any real worth in it. READ, in one fetch of the Hawramani aggregator, which surfaced for this root with sixteen dictionaries: IBN FĀRIS HIMSELF, for the first time in this book rather than through transcription, and with him ar-Rāghib’s Mufradāt, Lisān al-ʻArab, Ibn al-Athīr’s Nihāyah, Lane, al-Jawharī’s Ṣiḥāḥ, Ibn Sīdah’s Muḥkam, al-Fayyūmī’s Miṣbāḥ, al-Muṭarrizī’s Mughrib, az-Zamakhsharī’s Asās, ar-Rāzī’s Mukhtār, aṣ-Ṣāḥib ibn ʻAbbād, Abū Mūsā al-Madīnī, Abū Ḥayyān, al-Fattinī and az-Zabīdī’s Tāj al-ʻArūs, with al-Azharī and Sībawayh quoted inside Lisān. Ibn Fāris was also read in two independent transcriptions, agreeing word for word. NOT READ in a printed edition; all of it on screen.
SEEN ONLY IN QUOTATION AND THEREFORE NOT USED: al-Khaṭṭābī’s Shaʼn ad-Duʻāʼ and az-Zajjājī on this Name, both of which a secondary page quotes attractively; nothing is taken from either.
CORRECTED, THE REF: it carried two long citation forms the house forms forbid, Ṣaḥīḥ Muslim 601 and Ṣaḥīḥ al-Bukhārī 2993; it named no lexicon; it gave no count; it appealed to the grammarians and to many exegetes without naming one of them; AND IT SAID 45:37 STOOD AT NO NAME WHEN NAME 10 CARRIED IT. All are fixed, and the grammar is now attributed — Ibn al-Athīr’s three readings, al-Muṭarrizī calling the first of them weak, and al-Jawharī’s rule that one does not say akbar until it is joined to min or takes the article.
CORRECTED, THE QURʼAN NOTES: none of the four carried a named commentator, and all four now do. ONE duʻāʼ BECOMES TWO. MUSLIM 601 HAD NO GRADE AT ALL, which the whole-book audit had been counting; it now reads a bare ṣaḥīḥ, correctly, Muslim publishing no grade rows, and its note gains Ibn al-Athīr’s parsing of the very phrase Allāhu akbar kabīran.
ADDED: Muslim 1342, the three takbīrs said on setting out, SHARED WITH NAME 79, which also carried it with no grade; both now read the same source and the same grade, and the reciprocal duʻāʼ link is written at both ends. TWO aḥādīth BECOME THREE.
A PRODUCTION REMARK WAS SITTING IN CONTENT: the note at Muslim 2620 carried the words corrected 103 PR and a line of capitals in the middle of a sentence, which is apparatus and not text. Every claim in it was checked and all of it holds, so the substance is kept and the remark is gone.
ADDED: al-Bukhārī 2992 with Muslim 2704a, the report that stands immediately beside al-Bukhārī 2993 and sets the limit on it — go easy on yourselves, you are not calling upon one deaf or absent.
MEDS 37 CORRECTED IN TWO PLACES: it gave the cloak report in words of its own while introducing it as a sentence He spoke, and it now matches the Ḥadīth page exactly; and it said the takbīr is given to the fasting on the morning of Eid, WHICH IS THE ONE MORNING OF THE YEAR ON WHICH FASTING IS FORBIDDEN. The clause now reads to those who have fasted a month. POEMS 37 and CH 37 read and left. The sequoia ages hold: the oldest giant sequoias are something over three thousand years old, so a thousand years of growth before the quarrying of ancient cities is sound. The opening simile, that a spread hand covers less of the trunk than a grain of pollen covers a field, IS HYPERBOLE AND NOT A MEASUREMENT — taken as a measurement it is wrong by many orders of magnitude — and it is left as a figure rather than rewritten, which is a judgement and is recorded as one.
OPEN: no lexicon was read in a printed edition.
OPEN: whether the definite elative never being said of Allah should be carried on the page rather than stated in the ref and in the note at 17:111.
COHERENCE: Name 36 gains two reciprocal quran links and no change of text; Name 10 gains one at its 45:37; Name 25 gains one at its 17:111; Name 79 gains a duʻāʼ grade it lacked and a reciprocal link. Name 78, Al-Mutaʻālī, shares 13:9 and is unchanged, and its rootRelation now points at Name 36.
HYGIENE AFTER NAME 61: the Duʻāʼ note on Muslim 601 narrated the page’s own editing — The grade was missing and is now given: Muslim publishes no grade rows, so the bare verdict is right — and the clause is removed with the fact it carried kept.
AFTER NAME 82: 2:219 is now carried at Name 82 too, and this note says so.
IN BUILD 161, FROM THE PHASE 2 READING: the 22:62 note and the carried line give 22:62 as the first of the four pairings with al-ʻAlī in the Book’s order, and the 12:78 note gives 28:23’s aged man as the father of the two women at Madyan, Mūsā’s father-in-law. The 17:111 note and the record add 74:3 to the verb with Allah as its object, and the named line names it. The 34:23 note sets aside the list of Names and a ruqyah; the notes and the carried line name every share, 66 for 40:12, 63 for 4:34 and 25 for 17:111 among them; the 22:62, 45:37 and 12:78 notes no longer narrate the page’s editing or point at a remark the desc does not make, and the 45:37 note gives aṭ-Ṭabarī’s gloss of al-kibriyāʼ and the 35:32 note his first reading of the Book. The cloak note gives each of Abū Dāwūd and Ibn Mājah its own close; the source cites al-Bukhārī 2992, the record carrying the printed wording, with Muslim 2704a in the note. The ref sets its dashes as the book does, the desc no longer calls the takbīr the most-spoken sentence, and the remark on Name 78 is brought up to date. The reflection’s superlative and the elative’s carriage wait on the author (A49).
BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: the named line gives 10:78 a clause of its own, carried at Name 10, where the author’s decision now carries it (A25).