Name 16 of 99

الوهاب

The Bestower

Al-Wahhāb

A gift on the doorstep at dawn — giving that asks nothing back.

Meaning

From w-h-b, to give; a hibah is a gift, and the lexicographers define it as one free of any return or aim. Wahhāb is the intensive: one whose gifts are many and unceasing. Al-Wahhāb gives what He wills to whom He wills, and His giving seeks nothing back, for He needs nothing. The Name borders Ar-Razzāq, the next Name, and the commentators explain the one verb by the other; provision names what sustains a creature, hibah the gift’s freedom from return. Some teach that giving with no aim at all is truly possible only from Him; others call any free giver a giver, and keep the intensive for the One whose gifts never end. The Name asks the servant to ask Him largely, to hold every good as given, and to give seeking no return.

Root w-h-b — to give; a gift free of any return or aim

Qurʼan 3:8, 38:9 and 38:35 carry the Name, each time definite. Computed from the Tanzil text, w-h-b gives twenty-five words in twenty-two verses: the Name three times; the imperative hab seven times, every one a prayer to Allah (3:8, 3:38, 19:5, 25:74, 26:83, 37:100, 38:35); His giving thirteen times (wahabnā at 6:84, 19:49, 19:50, 19:53, 21:72, 21:90, 29:27, 38:30, 38:43; wahaba at 14:39; fa-wahaba at 26:21; yahabu twice at 42:49); li-ahaba at 19:19, spoken by the angel; and wahabat at 33:50, of a woman. Children are named as the gift more often than anything else. Ibn Fāris counts w-h-b as words not derived from one another, beginning wahabtu sh-shayʼa hibatan. Ibn Manẓūr, Lisān al-ʻArab, under the Name: the hibah is the gift free of returns and aims, and one whose such gifts are many is called wahhāb, a form of intensity. Al-Khaṭṭābī, as quoted in later works: al-Wahhāb gives freely without seeking recompense; anyone who gives is a wāhib, but wahhāb is deserved only by one whose gifts range over every kind and last, and no creature can give healing to the sick, a child to the barren or guidance to the lost. Al-Ghazālī, al-Maqṣad al-Asnā, as quoted: hibah is truly conceivable only from Allah, who gives each needy one what he needs for no return or aim; whoever gives for praise or to escape blame is trading. Aṭ-Ṭabarī: on 3:8, the Giver of tawfīq and steadfastness; on 38:9, He gives whom He wills kingship, authority and prophethood; on 38:35, in His hand are the treasuries of all things. Al-Qurṭubī on 3:8: min ladunka, as a favour, not for any cause or deed of ours. Ibn ʻĀshūr on 3:8: the restriction innaka anta l-wahhāb is for intensity, since people’s gifts are as nothing beside His. Aṭ-Ṭabarī at 14:39 and Ibn Kathīr at 42:49 explain wahaba by razaqa.

Story

For years, strange things had appeared in the town — small extravagances, left for people who had wanted for nothing in particular. A girl who could already sew as well as her mother found, on no occasion at all, a set of shears finer than any in three villages. A boy who sang for pleasure, with no plans beyond it, found a place already paid for at the cantor’s school, though he had never once asked to be trained. A widow who managed well enough on her own woke one spring to find her small garden grown far past anything her own two hands had done to it — a bench built exactly where she had once said, in passing, she wished there were a bench.

The town was full of theories. Once a baker rising before dawn saw a figure at the end of the lane and called out to it, and the figure did not run — it raised a hand the way a neighbor does and walked on, and the baker went back inside feeling foolish. That was the nearest anyone came in twenty years. Whoever it was gave and vanished, wanting nothing back: not repayment, not gratitude, not even the small pleasure of a face lit up in thanks.

Nine people came to his funeral. He had mended shoes for forty years in a shop the width of a doorway, had eaten much the same supper most evenings of his life, and was generally thought to be a little dull. The shears, the schooling, the garden: all of it had come out of that shop, a coin at a time, across four decades.

Only when he died did the gifts stop, and that was how the town learned whose they had been. His daughter was asked more than once why he had hidden it. She said that she did not know, and that he had never told her, and that it had not occurred to her to ask him while he was alive.

Poem

No child asks to be born with an eye that can find
one misprint on a page that forty readers passed.

No one earns a voice that stops a room mid-sentence,
a memory that holds a language after a single winter abroad,
hands that already know, at nine, how to make a room laugh.

None of this is owed. Bread is promised —
a body cannot run on nothing, and so it is provided for.
This is more than that.

This is the gift stacked on top of every gift already given,
handed to people who never once asked for excess,
who would have survived perfectly well without it.

Al-Wahhāb does not wait to be asked, and does not wait to be deserved.
His is the reason some children arrive already carrying
what others spend a lifetime training for and never quite reach —
not payment, not inheritance,
nothing anyone could ever have earned.

Only this:
more than was owed,
given anyway.

Reflection

The Gifts You Never Applied For

Take an inventory of what you never applied for. The ear you hear with was issued before your first sound. Your mother tongue was installed while you were busy being a child. The friend who changed your life was not on any list you submitted. Strip a life down to what its owner actually earned, and almost nothing is left standing.

Al-Wahhāb is the Bestower — and the word beneath the Name is precise: a hibah is a gift with no price attached and no claim behind it, transferred outright, expecting nothing back. Provision is its near neighbour, and the next Name will carry it; the commentators even explain the one word by the other. But the hibah is named for what it never asks back, and it reaches past need as readily as into it — the talent, the person, the heart kept steady — handed over for no reason the recipient can produce. In the Qurʼan’s accounts of the prophets the verb keeps returning: sons given to the very old, a kingdom given to the king who asked for it, a ruined man’s family restored to him with the like of them beside.

Here is the strangest mercy in the whole economy of asking. Human givers tire; ask a person three times and watch the warmth drain from the account. But one transmitted saying — its graders divided, its question never flatly settled — turns it inside out: whoever does not ask Allah, it holds, He becomes angry with him, as if the only knock that displeases were the one never made. And when a prophet asked largely — grant me, he prayed, a kingdom such as shall not belong to anyone after me — it was given, and the wind was put at his command in the verse that follows. The Qurʼan’s own prayer to this Name asks for something no kingdom secures: that the heart not turn after it has been guided. You have been rationing your requests before a Giver who has never once been diminished by granting one.

The trace of this Name is the gift with the strings cut. Once in a while, give something that cannot circle back: no name on it, no ledger line, no glow collected — not even the small payment of watching a face light up. It will feel, briefly, like losing. It is the closest a hand like yours ever comes to giving the way He gives — and He, meanwhile, keeps handing you mornings you never once applied for.

Ask largely; the rationing was never on His side.

Qurʼan

رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً ۚ إِنَّكَ أَنتَ الْوَهَّابُ

Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself — truly You are the Bestower.

3:8 (Qurʼan, opens quran.com)

The Name closes the prayer the Qurʼan gives to those firm in knowledge. Aṭ-Ṭabarī reads the mercy asked for as tawfīq and steadfastness, and al-Wahhāb as the One who gives these to His servants. Al-Qurṭubī reads min ladunka as from You, as a favour, not for any cause or deed of ours. Ibn ʻĀshūr reads innaka anta l-wahhāb as a restriction of intensity, since what people give is as nothing beside what He pours out. Ibn Kathīr reports, through ʻAbd ar-Razzāq from Mālik, that Abū Bakr recited this verse in the third unit of the sunset prayer.

أَمْ عِندَهُمْ خَزَائِنُ رَحْمَةِ رَبِّكَ الْعَزِيزِ الْوَهَّابِ

Or do they possess the treasuries of the mercy of your Lord, the Mighty, the Bestower?

38:9 (Qurʼan, opens quran.com)

Said of the Quraysh who denied that the Reminder had come down to Muḥammad ﷺ from among them. Aṭ-Ṭabarī: do they hold the keys of your Lord’s mercy — the Mighty in His authority, the Bestower on whom He wills of kingship, authority and prophethood — that they could withhold from you what He has favoured you with? Ibn Kathīr: al-Wahhāb gives what He wants to whom He wants.

قَالَ رَبِّ اغْفِرْ لِي وَهَبْ لِي مُلْكًا لَّا يَنبَغِي لِأَحَدٍ مِّنْ بَعْدِي ۖ إِنَّكَ أَنتَ الْوَهَّابُ

He said: My Lord, forgive me, and grant me a kingdom such as shall not belong to anyone after me — truly You are the Bestower.

38:35 (Qurʼan, opens quran.com)

Sulaymān’s prayer after his trial (38:34). Qatādah, in aṭ-Ṭabarī, reads lā yanbaghī li-aḥadin min baʻdī as a kingdom not taken from me as it was taken before. Ibn Kathīr prefers the plain sense, a kingdom no human after him would have the like of, citing al-Bukhārī 4808, and Ibn Ḥajar says the apparent sense of that report answers Qatādah’s reading. Aṭ-Ṭabarī on the close: You give what You will to whom You will; in Your hand are the treasuries of all things.

الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ ۚ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ

Praise be to Allah, who has granted me, in my old age, Ismāʻīl and Isḥāq. Truly my Lord is the Hearer of supplication.

14:39 (Qurʼan, opens quran.com)

Ibrāhīm’s praise, with the verb of the Name: wahaba lī ʻalā l-kibar. Aṭ-Ṭabarī explains it as razaqanī, He provided me in old age with children, Ismāʻīl and Isḥāq, and the close as His hearing the prayers Ibrāhīm had made.

وَوَهَبْنَا لَهُ أَهْلَهُ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُولِي الْأَلْبَابِ

And We granted him his family, and the like of them with them, as a mercy from Us and a reminder to those who possess understanding.

38:43 (Qurʼan, opens quran.com)

Ayyūb, after his patience: the same verb, wahabnā. Aṭ-Ṭabarī: We relieved him of his affliction and gave him his family, wife and children, and the like of them with them, as a mercy and a reminder for people of understanding. Ibn Kathīr reports al-Ḥasan and Qatādah: Allah brought them back to life for him and added the like of them.

لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ يَخْلُقُ مَا يَشَاءُ ۚ يَهَبُ لِمَن يَشَاءُ إِنَاثًا وَيَهَبُ لِمَن يَشَاءُ الذُّكُورَ ۝ أَوْ يُزَوِّجُهُمْ ذُكْرَانًا وَإِنَاثًا ۖ وَيَجْعَلُ مَن يَشَاءُ عَقِيمًا ۚ إِنَّهُ عَلِيمٌ قَدِيرٌ

To Allah belongs the dominion of the heavens and the earth. He creates what He wills. He grants females to whom He wills, and grants males to whom He wills, or He pairs them, males and females, and He makes whom He wills barren. Truly He is All-Knowing, All-Powerful.

42:49–50 (Qurʼan, opens quran.com)

The verb of the Name twice in one verse, the gift left wholly to His will. Aṭ-Ṭabarī: He gives whom He wills of His creation daughters only, and whom He wills sons only. Ibn Kathīr explains yahabu by yarzuqu, provides, reads the four cases — daughters, sons, both, or none — as His giving and withholding as He wills, with none to hold back what He gives, and adds al-Baghawī’s examples: Lūṭ, Ibrāhīm, Muḥammad ﷺ, and Yaḥyā and ʻĪsā.

Dua

Our Lord, do not let our hearts deviate after You have guided us, and grant us mercy from Yourself — truly You are the Bestower.

Qurʼan 3:8

The Qurʼan’s own prayer closing on the Name. What is asked is min ladunka, from Yourself, which al-Qurṭubī reads as a favour not earned by any cause or deed of ours. Al-Baghawī glosses the mercy as tawfīq and steadfastness, and reports aḍ-Ḍaḥḥāk: pardon and forgiveness.

لَا إِلَٰهَ إِلَّا أَنْتَ سُبْحَانَكَ اللَّهُمَّ أَسْتَغْفِرُكَ لِذَنْبِي وَأَسْأَلُكَ رَحْمَتَكَ اللَّهُمَّ زِدْنِي عِلْمًا وَلَا تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَهَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ

There is no god but You; glory be to You. O Allah, I seek Your forgiveness for my sin and I ask You for Your mercy. O Allah, increase me in knowledge, do not let my heart deviate after You have guided me, and grant me mercy from Yourself — truly You are the Bestower.

Abū Dāwūd 5061 · ḍaʻīf (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd); ḥasan (Shuʻayb al-Arnaʼūṭ); isnād ḥasan (Darussalam)

From ʻĀʼishah: what the Prophet ﷺ said when he woke in the night. It names the Name itself, closing on the words of 3:8 turned to the singular. The graders divide, as the grade shows, and it is not presented as settled. Ibn Kathīr cites it under 3:8 from Abū Dāwūd, an-Nasāʼī and Ibn Mardawayh.

رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ

My Lord, grant me from Yourself good offspring; truly You are the Hearer of supplication.

Qurʼan 3:38

Zakariyyā’s prayer, with the imperative of the Name’s verb and not the Name, asked min ladunka as at 3:8. Aṭ-Ṭabarī places it when he saw the provision Allah had given Maryam; Ibn Kathīr: he asked though he was old and his wife barren, and dhurriyyah ṭayyibah is a righteous child.

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا

Our Lord, grant us from our spouses and our offspring the comfort of our eyes, and make us an example for the God-fearing.

Qurʼan 25:74

The prayer of the servants of ar-Raḥmān, the Name’s verb again, not the Name. Aṭ-Ṭabarī: that You show us them acting in obedience to You. Ibn ʻAbbās, in Ibn Kathīr: those who act in obedience, so that their eyes are comforted in this world and the next; and ʻIkrimah: they meant not beauty but obedience.

Hadith

إِنَّ عِفْرِيتًا مِنَ الْجِنِّ تَفَلَّتَ عَلَيَّ الْبَارِحَةَ أَوْ كَلِمَةً نَحْوَهَا لِيَقْطَعَ عَلَيَّ الصَّلَاةَ فَأَمْكَنَنِي اللَّهُ مِنْهُ وَأَرَدْتُ أَنْ أَرْبِطَهُ إِلَىٰ سَارِيَةٍ مِنْ سَوَارِي الْمَسْجِدِ حَتَّى تُصْبِحُوا وَتَنْظُرُوا إِلَيْهِ كُلُّكُمْ فَذَكَرْتُ قَوْلَ أَخِي سُلَيْمَانَ رَبِّ هَبْ لِي مُلْكًا لَا يَنْبَغِي لِأَحَدٍ مِنْ بَعْدِي

An ʻifrīt of the jinn broke loose upon me last night — or words to that effect — to cut off my prayer, and Allah gave me power over him. I wanted to tie him to one of the pillars of the mosque, so that in the morning you could all look at him; then I remembered the words of my brother Sulaymān: My Lord, grant me a kingdom such as shall not belong to anyone after me.

al-Bukhārī 4808 · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Hurayrah; the wording is al-Bukhārī’s. He gives it in his commentary on Sūrat Ṣād, under the chapter heading hab lī mulkan lā yanbaghī li-aḥadin min baʻdī innaka anta l-wahhāb, and Rawḥ, one of the two narrators from Shuʻbah, adds: so he sent him back humiliated. Muslim 541a has jaʻala yaftiku ʻalayya, began to attack me, quotes the petition with its opening, forgive me, and ends with Allah sending the ʻifrīt back humiliated. Ibn Kathīr cites the report under 38:35 for the reading that Sulaymān asked for a kingdom no human after him would have the like of: the Prophet ﷺ, given power over the ʻifrīt, left to Sulaymān alone what had been given to him.

مَنْ لَمْ يَسْأَلِ اللَّهَ يَغْضَبْ عَلَيْهِ

Whoever does not ask Allah, He becomes angry with him.

at-Tirmidhī 3373 · ḥasan (al-Albānī; Aḥmad Shākir); ḍaʻīf (Darussalam)

From Abū Hurayrah, through Abū l-Malīḥ, whom at-Tirmidhī names Ṣabīḥ, from Abū Ṣāliḥ. At-Tirmidhī gives no grade; he says Wakīʻ and others also narrate it from Abū l-Malīḥ and that he knows it only by this route. Ibn Mājah 3827 has it through Wakīʻ with the verb of calling, man lam yadʻu llāh, graded ḥasan by al-Albānī and ḍaʻīf by Shuʻayb al-Arnaʼūṭ and Darussalam. The doubt, as later works give it, rests on Abū Ṣāliḥ, identified as al-Khūzī, whom Yaḥyā ibn Maʻīn called weak and of whom Abū Zurʻah said there is no harm in him. The anger is affirmed as His other attributes are, without likening it to a creature’s. Read with Muslim 2577a below: it is leaving the asking that is blamed, and the asking takes nothing from Him.

يَا عِبَادِي لَوْ أَنَّ أَوَّلَكُمْ وَآخِرَكُمْ وَإِنْسَكُمْ وَجِنَّكُمْ قَامُوا فِي صَعِيدٍ وَاحِدٍ فَسَأَلُونِي فَأَعْطَيْتُ كُلَّ إِنْسَانٍ مَسْأَلَتَهُ مَا نَقَصَ ذَٰلِكَ مِمَّا عِنْدِي إِلَّا كَمَا يَنْقُصُ الْمِخْيَطُ إِذَا أُدْخِلَ الْبَحْرَ

O My servants: were the first of you and the last of you, your humans and your jinn, to stand upon one plain and ask of Me, and were I to give every one of them what he asked, that would not decrease what I have any more than a needle decreases the sea when it is dipped into it.

Muslim 2577a · ṣaḥīḥ (ḥadīth qudsī)

From Abū Dharr, in a report the Prophet ﷺ relates from his Lord: one clause of a long ḥadīth, quoted here alone. Muslim gives it under the prohibition of wrongdoing, and Name 29 carries its opening for justice. The needle dipped in the sea is a likeness for a store that is not diminished, answering the fear that asking largely could exhaust what He holds.

Study Notes

Verified — directly attested

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CARRIED ON THIS PAGE: SIX ayat. 3:8, innaka anta l-wahhāb, with aṭ-Ṭabarī, al-Qurṭubī, Ibn ʻĀshūr and Abū Bakr’s recitation reported by Ibn Kathīr through ʻAbd ar-Razzāq from Mālik (corrected in build 149); 38:9, beside al-ʻAzīz, with aṭ-Ṭabarī and Ibn Kathīr; 38:35, Sulaymān’s petition, with Qatādah in aṭ-Ṭabarī, Ibn Kathīr and Ibn Ḥajar; 38:43, Ayyūb’s family, with aṭ-Ṭabarī, and al-Ḥasan and Qatādah in Ibn Kathīr — these at this Name only; 14:39, wahaba lī ʻalā l-kibar, SHARED WITH NAME 26, with aṭ-Ṭabarī; and, ADDED, 42:49–50, yahabu twice, with aṭ-Ṭabarī, Ibn Kathīr and al-Baghawī’s examples as Ibn Kathīr gives them, carried at this Name only. It is appended, sub-items 0 to 4 keep their positions, SHARED_LOCI needs no remap, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 343 to 344.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 3:38 and 25:74, carried at NO Name, both standing on this Name’s supplication page, 3:38 also on Name 26’s; 19:5, 26:83, 37:100, 6:84, 19:49, 19:50, 19:53, 21:72, 21:90, 26:21, 29:27, 38:30, 19:19, 33:50, 38:34 and 38:36, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNTS: the entry gave none; computed from the Tanzil text, w-h-b gives twenty-five words in twenty-two verses — the Name three times, always definite; the imperative seven times, each a prayer to Allah; His giving thirteen times; li-ahaba at 19:19, the angel speaking; wahabat at 33:50, of a woman.

CORRECTED, THE ROOT: the gloss, to give freely without expectation of return, had glossBasis desc and no lexicon behind it. Ibn Fāris, read in a transcription at baheth.info, counts w-h-b as words not derived from one another; Ibn Manẓūr, read on the islamweb transcription of Lisān al-ʻArab, defines the hibah under the Name as the gift free of returns and aims. The gloss now follows Lisān, with glossBasis ref, and a senseNote is added.

CORRECTED, THE DESC: its contrast of Ar-Razzāq as the answering of need with Al-Wahhāb as the gift beyond need was unsourced and is contradicted by the commentators, who explain wahaba by razaqa at 14:39 (aṭ-Ṭabarī) and 42:49 (Ibn Kathīr), and by al-Ghazālī and al-Khaṭṭābī, whose accounts of the Name include what the needy need — healing, a child, guidance. The desc now gives the overlap and the difference, unnamed. Its claim that His gifts come needing no means at all had no source and is removed. The same contrast in Name 17’s desc, the gift beyond need, is changed to the gift that seeks no return, pending Name 17’s own pass. THE REF now gives the counts, Ibn Fāris, Lisān, al-Khaṭṭābī and al-Ghazālī — both read only as quoted in later works, al-Khaṭṭābī in aṣ-Ṣallābī’s articles citing a secondary compilation and al-Ghazālī at islamic-content.com citing al-Maqṣad al-Asnā p. 82 — and aṭ-Ṭabarī, al-Qurṭubī, Ibn ʻĀshūr and Ibn Kathīr, each read on the Arabic. Its phrase a kingdom no desert could secure is removed.

CORRECTED, THE QURʼAN NOTES: all five carried unattributed readings and now give the commentators; 14:39 said the sons came past the age for asking, when Ibrāhīm had asked (37:100), and now says in old age, with its translation. FOUR duʻāʼ. Qurʼan 3:8, carried at this Name only, its note now attributed.

ADDED: Abū Dāwūd 5061, from ʻĀʼishah, which names the Name, placed second as the first Prophetic supplication using it, graded ḍaʻīf by al-Albānī, ḥasan by Shuʻayb al-Arnaʼūṭ and isnād ḥasan by Darussalam in the dataset; and Qurʼan 3:38 and 25:74, with the Name’s verb only, the distance stated, each with aṭ-Ṭabarī and Ibn Kathīr, 3:38 SHARED WITH NAME 26 and 25:74 carried at no other Name (corrected in build 149). THREE tracked aḥādīth. al-Bukhārī 4808 with Muslim 541a, carried at this Name only, CORRECTED: its Arabic had commas and a colon, now removed; its grade now reads muttafaq ʻalayh; its note said Muslim 541a gives the petition in full, when Muslim adds the opening, forgive me, but not the close naming this Name, which the note now states; the chapter heading was confirmed in the islamweb text of Fatḥ al-Bārī, and the reading of the Prophet’s restraint is now attributed to Ibn Kathīr. at-Tirmidhī 3373, carried at this Name only, CORRECTED: its grade named Shuʻayb al-Arnaʼūṭ as grading ḍaʻīf at at-Tirmidhī, but the dataset records his ḍaʻīf at Ibn Mājah 3827 and records at at-Tirmidhī 3373 ḥasan from al-Albānī and Aḥmad Shākir and ḍaʻīf from Darussalam, which the grade now gives, with Ibn Mājah 3827 in the note; the citation of Ṣaḥīḥ al-Jāmiʻ 2418 could not be confirmed and is removed. Of the narrator judgments, Ibn Maʻīn’s weakening and Abū Zurʻah’s no harm in him were read only as cited by IslamQA answer 220871 from al-Jarḥ wa-t-Taʻdīl and Tahdhīb at-Tahdhīb; Ibn Ḥajar’s layyin, al-Ḥākim’s treatment of him as unknown and the claim that he is known from this report alone could not be confirmed and are removed. The note no longer carries the process remark confirmed as genuinely contested. Muslim 2577a, SHARED WITH NAMES 29, 88 AND 94 as other portions (Name 94 named in build 149), with source and grade unchanged and identical at all four Names; its note is tightened.

MEDS 16: hiba is spelled hibah; the contrast with provision is corrected as in the desc; the old stories become the Qurʼan’s accounts of the prophets, and kingdoms given past asking, when Sulaymān asked, becomes a kingdom given to the king who asked for it; the door offended by not being knocked on becomes the knock that displeases; the prophet taught no modesty becomes a prophet who asked largely, with the wind put at his command at 38:36.

POEMS 16: the opening violin in an orchestra repeated the orchestras of Names 11 and 98 and is replaced; this is not that, which set the gift outside provision, becomes this is more than that.

CH 16: the widow’s garden no longer grows past what any tending could explain, which sat against the ending, where every gift came out of the shoemaker’s shop.

GLOSSARY: Hibah added. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of Abū Dāwūd 5061 now gives every grader in the dataset’s rows, each attributed to its record (the grade survey).

AFTER NAME 88: Name 88 carries another portion of Muslim 2577a, from all of you are hungry to the most wicked heart, linked both ways. AFTER THE 1–40 HYGIENE READING: the named line segment for 3:38 and 25:74 said carried on this Name’s supplication page and at NO Name’s Qurʼan page, which does not use the clause verifyN reads; it now says carried at NO Name, both standing on this Name’s supplication page, 3:38 also on Name 26’s. The duʻāʼ layer is not counted by the named line, which is why the claim is NO Name although both verses stand on supplication pages.

IN BUILD 149, FROM THE PHASE 2 READING: the duʻāʼ record above is corrected in place, Qurʼan 3:38 being Name 26’s second duʻāʼ as well, the same text, linked; the share line for Muslim 2577a names Names 29, 88 and 94, source and grade identical at all four. The note on at-Tirmidhī 3373 names the fourth grader of Ibn Mājah 3827, Muḥammad Fuʼād ʻAbd al-Bāqī, ḥasan, and gives the judgments on Abū Ṣāliḥ as later works give them, read only as IslamQA answer 220871 cites them. At 3:8 Ibn Kathīr gives Abū Bakr’s recitation through ʻAbd ar-Razzāq from Mālik and the night supplication from Abū Dāwūd, an-Nasāʼī and Ibn Mardawayh; the Muwaṭṭaʼ (1/79) and an-Nasāʼī’s al-Kubrā (10701) stand only in his editor’s notes, and the Qurʼan note, the duʻāʼ note and the carried line above now give his own routes.

FROM THE CENSUS: the report’s source field cites al-Bukhārī 4808 alone, the record that carries the printed Arabic, Muslim 541a standing in the note. The reflection’s two quotations wait on the author (A28).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 16 quotes at-Tirmidhī 3373 and 38:35 in the book’s English, and its paraphrase of the prayer is kept (A28).

IN BUILD 207, FROM THE READING OF THE GRADES: Muḥammad Fuʼād ʻAbd al-Bāqī is no longer named as a grader on this page: the row the ḥadīth dataset gives in his name is al-Albānī’s ruling as it is printed with ʻAbd al-Bāqī’s edition of Ibn Mājah, read at Shamela through its page reader, not in print, and the edition gives no verdict of its own beyond quoting az-Zawāʼid; al-Albānī’s grade stands where it stood, and earlier records keep their words.

الرزاقNext · Name 17The Provider

Ar-Razzāq

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