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CARRIED ON THIS PAGE: 11:90, the indefinite raḥīmun wadūd in Shuʻayb’s mouth; 85:14, the one definite occurrence, beside al-Ghafūr and shared with Name 34; 19:96, the wudd ar-Raḥmān appoints; and six appended in this pass — 71:23, the idol Wadd; 29:25, idolatry described as a mawaddah between its worshippers; 2:96, the verb of the root as a wish; 30:21, mawaddah and raḥmah placed between spouses; 60:1, the mawaddah forbidden; and 60:7, the mawaddah promised. All nine carry the root, none of the six appended is carried at any other Name so no reciprocal links were needed, and the distinct verse count in Notes on This Edition moves from 425 to 431.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: 2:266, 8:7, 4:73, 5:82, 3:103 and 58:22, carried at NO Name; 42:23, carried at Name 35.
CORRECTED ON THE RECORD, THE COUNT: the root is doubled, so a stripped sweep collapses wadda and finds nothing; the count was rerun on the pointed text. It gives twenty-eight words (twenty-nine, corrected in build 170: the sweep did not allow the alif of form three and so missed yuwāddūna at 58:22; with it, wa-ddakara at 12:45 is an eleventh look-alike), and the ten look-alikes the pointed sweep still returns are fa-l-yuʼaddi and yuʼaddihi twice and tuʼaddū, which are the root of rendering a trust and come in only because the normaliser writes the hamzah as a wāw; wa-taswaddu, iswaddat, muswaddan twice and muswaddah, which are blackness; and waddaʻaka at 93:3, which is a different root again. Of the twenty-eight, the Name is two and both are of Allah, wudd is one, the idol is one, mawaddah is eight, and the remaining sixteen are the verb — every one a wish, and fourteen of them a wish that fails. The entry had counted none of this. FOUND / CORRECTED / REMOVED, AS UNVERIFIED: the desc said that the root names love which declares itself, as against merely inward affection, and made the showing the distinguishing mark. No lexicon read in this pass says it. What the lexicons do say is set down instead: Ibn Sīda from Abū Zayd, that al-wudd is love in all the entrances of good, and Ibn al-Athīr, that the Name is faʻūl read as both the active and the passive. The ref carried two citations against house form, Ṣaḥīḥ al-Bukhārī 3209 and Ṣaḥīḥ Muslim 2637a. The ḥadīth page carried a silent splice: three stretches of Muslim 2637a run together across the two places the transmitter’s qāla stands, printing as continuous a sentence that is not. Its source field held a whole paragraph of apparatus and its grade field held the phrase the house rules give as the example of what a grade field must not hold. The meditation quoted 85:14 as the Forgiving, the Loving, where the book’s own rendering is the Much-Forgiving. The Duʻāʼ page had one entry and it is not a supplication at all.
READ: Lisān al-ʻArab at the entry ودد, in its own text, with Ibn Sīda from Abū Zayd, al-Farrāʼ, al-Layth, al-Jawharī, Ibn al-Anbārī and Ibn al-Athīr inside it; Yāqūt’s Muʻjam al-Buldān on Wadd, at the aggregator’s entry ودّ, in its own text; aṭ-Ṭabarī and Ibn Kathīr at 71:23, 29:25, 2:96, 30:21, 60:1 and 60:7, and as-Saʻdī at 30:21; the six Arabic ḥadīth editions for every printed string on this page.
NOT READ: Ibn Fāris. The aggregator timed out at both of its w-d-d entries and his Maqāyīs was reached only as quoted by a secondary site, which gives it as the wāw and the dāl being a word indicating love; that is recorded as a quotation and nothing in this entry rests on it. Al-Ghazālī’s al-Maqṣad al-Asnā has still not been reached in his own text.
OPEN: the poem turns on sea otters holding paws while they sleep so as not to drift apart. The behaviour is real and so is the reason given for it, but anchoring in kelp is the commoner method in the wild and the hand-holding is most often reported of rafts and of animals in care. The line is a figure and is left as written. And the Duʻāʼ page now says plainly that no transmitted supplication naming al-Wadūd has been found, which is the same statement Names 27 and 30 carry; leave it unless one turns up — one has: at-Tirmidhī 3419, ḍaʻīf in every row, which the Duʻāʼ page now names (build 170).
COHERENCE: 85:14 keeps its link to Name 34, where it is read for al-Ghafūr, and the two pages now render it in the same words. 11:90 stands on both this Name’s Qurʼan page and its Duʻāʼ page, and the notes no longer say the same thing twice. 60:7 closes on al-Ghafūr and ar-Raḥīm, which are Names 34 and 2. 42:23, the mawaddah in kinship, is carried at Name 35 and is not repeated here.
HYGIENE AFTER NAME 61: the Qurʼan note on 71:23 narrated the page’s own editing — The other face of this root, and the page had never named it — and the clause is removed with the fact it carried kept. 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. AFTER THE 1–40 HYGIENE READING: a clause in the ref narrated this entry’s own earlier state, saying of Wadd at 71:23 that this entry had never named it. The narration is removed; the idol, its verse and its place first among the five gods of the people of Nūḥ all stand as they were.
IN BUILD 170, FROM THE PHASE 2 READING: the ref counts twenty-nine words and eleven look-alikes, names yuwāddūna at 58:22, which enters the named line, and names the enumerations at at-Tirmidhī 3507 and Ibn Mājah 3861; the senseNote and the 2:96 note count twenty-nine; the Duʻāʼ note names the one supplication in the six that addresses Him as wadūd, at-Tirmidhī 3419, weak in every row; the note on Muslim 2637a no longer narrates its splice and gives Muslim’s route from Zuhayr ibn Ḥarb and al-Bukhārī’s from Ibn Jurayj.