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124 OK, PROMISE-CHECKER PASS.
APPENDED: 2:45, THE ĀYAH THIS ENTRY’S DESCRIPTION ARGUES FROM. The description gives aṭ-Ṭabarī’s gloss of ṣabr — holding the self to obedience and restraining it from disobedience — and says it is his gloss AT 2:45; the verse was not on the page. No form of the Name stands in it: the word is the verbal noun, said of what the servant is told to seek help BY, not of Allah. The āyah concedes the cost too, wa-innahā la-kabīrah, it is heavy, except for those who bow. Quran.com consulted 18 September 2026. THE FIRST PASS RECORD FOLLOWS.
CARRIED ON THIS PAGE: five verses. Kept, with the Arabic unchanged: 2:153, 8:46, 11:102 and 39:10. Appended, new to the book: 16:127 from its opening, wa-ṣbir wa-mā ṣabruka illā bi-llāh, the one verse of the root that says patience itself is by Allah. Duʻāʼ: Qurʼan 2:250, kept, an exact share with Name 86; and Qurʼan 21:83, Ayyūb’s call, kept, in Name 91’s English. Ḥadīth: al-Bukhārī 6099, the opening clause, another portion of the report Name 32 carries in full, with its source and grade; and al-Bukhārī 4686, the respite given the wrongdoer, appended in Name 72’s Arabic, English, source and grade and linked with it as an exact share.
NAMED HERE BUT NOT CARRIED ON THIS PAGE: 35:45, carried at Name 32 and Name 72; 38:44, carried at Name 64; 16:61, carried at Name 71 and Name 72; 7:126, carried at Name 81; 21:83 and 21:84, carried at Name 91; 2:249, 8:66, 3:200, 20:130, 46:35, 40:40 and 2:250, all carried at NO Name.
CORRECTED ON THE RECORD, THE COUNT: counted on the Tanzil text with the pause marks removed, ṣād, bāʼ and rāʼ with at most one letter between them return 103 words in 93 verses, every return read in its verse; windows of up to three letters and any distance add none, and no look-alike is set aside. No word is said of Allah as the one who is patient, and the form ṣabūr does not occur. By what each word is said of: the patient praised, given good tidings, loved or promised, 36; a command to the Prophet ﷺ, 21; a command to others, 9 — the believers, Banū Isrāʼīl, the people of Shuʻayb and of Mūsā, Luqmān’s son and Ṣāliḥ; a prophet or righteous servant patient, 8, Ayyūb at 38:44 among them; Mūsā with al-Khiḍr, 7; the Fire and those in it, 5, with 2:175, fa-mā aṣbarahum ʻalā n-nār; Allah with the patient, 4; ṣabbār, 4, at 14:5, 31:31, 34:19 and 42:33; a trial that makes the patient known, 3; patience refused or spent on false gods, 3; a supplication for patience, 2, at 2:250 and 7:126; patience only by Allah, 1, at 16:127. The imperatives are 29 words in 28 verses, 32 with the nouns a command governs: under a third of the root. Allah is with the patient at 2:153 and 8:46, inna llāha maʻa ṣ-ṣābirīn, and at 2:249 and 8:66, wa-llāhu maʻa ṣ-ṣābirīn. Bi-ghayri ḥisāb stands in seven verses, 2:212, 3:27, 3:37, 24:38, 38:39, 39:10 and 40:40, and only 39:10 has a word of the root.
CORRECTED ON THE RECORD, THE PAGE: FOUND FALSE AND CORRECTED — the meditation said the root belongs almost entirely to us and usually arrives as a command; the count gives every word to creatures and commands in under a third, and the paragraph now quotes 8:46. It said every other reward in the Book is weighed; 40:40 gives provision without account, and Name 40’s note on 3:27 counts the seven verses; the sentence now gives al-Awzāʻī’s words on 39:10. It said Aṣ-Ṣabūr is not restraint under provocation but the absence of haste in anything He does; the ḥadīth this page carries is patience with injury heard, and Ibn al-Athīr and al-Qurṭubī read the Name close to ḥilm, so the paragraph now gives Ibn al-Athīr’s difference from Al-Ḥalīm. It pointed to the third stanza of the poem for the vessel with a bottom, which the fifth stanza takes away. It quoted 2:153, 46:35, al-Bukhārī 6099, al-Bukhārī 4686 and 11:102 in words the book does not print; the quotations now follow the book’s English, with their numbers. The ḥadīth note said aṣbara makes this the one place in the sources where patience is predicated of Allah directly; al-Bukhārī 7378 and Muslim 2804a and 2804c carry the same report, and at-Tirmidhī 3507 names Him aṣ-ṣabūr. The 2:153 note said the Name has no occurrence in the Qurʼan, noun or verb; the root has 103, and what is absent is the form and any word said of Allah. The 11:102 note pointed to a report this page did not carry, and to the meditation; al-Bukhārī 4686 is carried. The 21:83 note called the Name Allah’s own forbearance. The English of 21:83 differed from Name 91’s by a capital, and the English of al-Bukhārī 6099 read of an injury where Name 32 reads of injury; both follow those pages. The ref cited Jāmiʻ at-Tirmidhī 3507 with no grade, and pointed to Name 32 for a difference. REMOVED AS UNVERIFIED — the thinnest grounding of any Name here, and of the ninety-nine: Names 22, 29 and 90 are also enumerated, and no measure of thinness was counted; the one promise made to patience without a ceiling; the desc’s wider and cooler than Al-Ḥalīm, enduring is expensive and He is not paying, and the absence of haste in anything He does, in no source read; the 2:250 note’s comparison of this root with the justice of Name 86; the 21:83 note’s Rabbi in circulating versions, and its no demand in it, no term set. SOURCED — ṣabr as holding the self, to aṭ-Ṭabarī and as-Saʻdī at 2:45 and to Ibn al-Athīr; the root gloss to Ibn Fāris, glossBasis ref; the Name’s meaning and its difference from al-ḥalīm to Ibn al-Athīr; not in the Revelation and read as ḥilm, to al-Qurṭubī at 2:45, reporting Ibn Fūrak and others; bi-ghayri ḥisāb to aṭ-Ṭabarī with Qatādah and to al-Awzāʻī in Ibn Kathīr; 2:153 to aṭ-Ṭabarī; 8:46 to Ibn Isḥāq in aṭ-Ṭabarī; 11:102 to al-Bukhārī 4686, Muslim 2583 and Ibn Kathīr; 16:127 to aṭ-Ṭabarī and Ibn Kathīr; 2:250 to aṭ-Ṭabarī; 21:83 to aṭ-Ṭabarī, with 38:44 and 21:84.
THE SIX EDITIONS: aṣ-ṣabūr stands in two records: the list at at-Tirmidhī 3507, gharīb (at-Tirmidhī’s own verdict), ḍaʻīf (Aḥmad Shākir; al-Albānī; Darussalam), and Muslim 1769d, a line of verse on Saʻd ibn Muʻādh, la-huwa ṣ-ṣabūr, said of a man. No supplication addresses Allah as aṣ-ṣabūr. Aṣbaru ʻalā adhan stands in five records: al-Bukhārī 6099, laysa aḥadun aw laysa shayʼun … samiʻahu; al-Bukhārī 7378, mā aḥadun … samiʻahu, yadʻūna lahu l-walad; two identical Muslim records without a number, holding 2804a, lā aḥada … yasmaʻuhu, innahu yushraku bihi wa-yujʻalu lahu l-walad, and 2804b, like it without wa-yujʻalu lahu l-walad; and Muslim 2804c, mā aḥadun … yasmaʻuhu, where Abū Mūsā is named ʻAbdullāh ibn Qays. No Muslim wording reads laysa aḥadun or samiʻahu. Al-Bukhārī 4686 and Muslim 2583 both carry the recitation of 11:102, from Abū Mūsā by Burayd ibn Abī Burdah; al-Bukhārī 6099 comes by al-Aʻmash, Saʻīd ibn Jubayr and Abū ʻAbd ar-Raḥmān as-Sulamī. No record of al-Bukhārī or Muslim carries a grade row. Supplications near a word of the root: Muslim 2403a, ʻUthmān’s allāhumma ṣabran on hearing the glad tidings with a trial, and at-Tirmidhī 3527, a man heard asking allāhumma innī asʼaluka ṣ-ṣabr; neither addresses the Name. Records with Ayyūb and a word of the root: 16, counted and now read, and not one of the sixteen joins Ayyūb to patience. In every one of them the name is a narrator’s, or a place’s, or part of a man’s name, and the root word is most often of another sense altogether: the aloe, ṣabir, bound on the eyes of one in iḥrām, in five records, all of them from ʻUthmān; the binding of a living thing to be shot at, in six, four of them the forbidding of it that Anas relates, one Abū ad-Dardāʼ’s on the beast tied up as a target, and one of captives killed so; a heap of food, ṣubrah, in one, the report of the wet grain; and a man called Laqīṭ ibn Ṣabirah in one. The three that do carry the Name’s own sense have nothing to do with Ayyūb either: no one is patient over the hardship of Madīnah but the one who is met with intercession, and, in two records, the servant of little means who was patient with his provision. So the six carry no report tying the one whose call this page’s duʻāʼ page gives to the root of this Name, which is why nothing of the kind stands on the page.
READ: Ibn Fāris, Maqāyīs al-Lughah, vol. 3, p. 329, the entry ṣ-b-r in his own text with Hārūn’s footnotes; Ibn al-Athīr, an-Nihāyah, vol. 3, pp. 7–9, the entry ṣ-b-r, page opened; aṭ-Ṭabarī at 2:45, 2:153, 8:46, 39:10, 2:250 and 16:127, and the openings of his entries at 21:83–84, 2:175, 20:129–130 and 46:35; Ibn Kathīr at 2:45, 2:153 with 2:154, 11:102, 16:127, 39:10 and 2:175, and at 21:83 in part; al-Qurṭubī at 2:45 and 39:10; as-Saʻdī at 2:45; the six editions for aṣ-ṣabūr, aṣbaru ʻalā adhan, the respite report and supplications near the root. Search results only, no page opened: Lisān al-ʻArab under ṣ-b-r, vol. 8, p. 193, giving the same definition of aṣ-ṣabūr; an-Nawawī quoting al-Māzarī and al-Bayhaqī quoting al-Ḥalīmī on the Name, on blogs; the bearing ages of walnut and its taproot.
NOT READ: ar-Rāghib, al-Khalīl, Lisān al-ʻArab and Ibn Fāris’s third root in print; al-Mujmal, seen only in Hārūn’s footnotes; al-Ghazālī’s al-Maqṣad al-Asnā; al-Baghawī and Ibn ʻĀshūr at every verse of this page; al-Qurṭubī except at 2:45 and 39:10; as-Saʻdī except at 2:45; aṭ-Ṭabarī at 21:83 and 2:175 beyond their opening readings, and at 16:61, 35:45, 3:200, 38:44 and 42:43; Ibn Kathīr at 8:46, 2:250, 20:130, 3:200, 46:35, 38:44, 42:43, 16:61 and 35:45; the report from Anas that al-Qurṭubī gives at 39:10 and the ḥadīth ʻajaban li-l-muʼmin that Ibn Kathīr gives at 2:153, not looked for in the six; al-Adab al-Mufrad and the works outside the six.
OPEN: The story’s about a decade between nuts and saplings is more than the few years the search results give, and its twenty years to bear properly and a century for good timber sit at the long end of them; kept as the story’s. The poem’s twenty-eighth and fortieth nights and what children hear are the poem’s own, not checked, kept. The meditation’s every grower on earth, hyperbole, kept; its the waiting is not waiting, because nothing in it is borne, the meditation’s own, kept. Occurrence stays enumerated: the form comes from the list, and no word of the root is said of Allah.
COHERENCE: the desc, the ref, the root and the notes give the same count, the same Ibn Fāris and the same Ibn al-Athīr under the same numbers. Al-Bukhārī 6099 and Ibn al-Athīr’s definition agree, patience with injury heard and vengeance not hastened; 11:102, al-Bukhārī 4686 and Ibn al-Athīr’s difference from al-ḥalīm agree that the respite is not a pardon, and the meditation’s fourth paragraph quotes both in the book’s English. 2:250 is an exact share with Name 86, whose Study Note records the rewritten note; al-Bukhārī 4686 is an exact share with Name 72, whose Study Note records it; al-Bukhārī 6099 is another portion of Name 32’s report, with the same source and grade; 21:83 reads as Name 91 prints it, and 38:44 as Name 64 prints it. The meditation’s close, a reward never put on the scale, agrees with al-Awzāʻī and Qatādah at 39:10, and its Al-Ḥasīb fifty-nine Names back, with the ledger closed at the end of Name 40’s story. ON THE AUTHOR’S DECISION, THE ENGLISH OF AṢBAR: the author has settled the one English the book gives to aṣbar in al-Bukhārī 6099, which stood as more forbearing at Name 32 and more patient at Name 99. It is more patient at both, because the word is of ṣ-b-r, which is Name 99’s root and not Name 32’s, and the English now answers to the Arabic rather than to the title of whichever page the reader is on. The record is not an exact share: Name 32 prints the report in full and Name 99 the opening clause, and the extents are unchanged. Nothing on this page changes; its wording is the one the book keeps, and the meditation’s quotation here, which runs on past the clause this page carries, now matches Name 32’s entry word for word.
ON THE AUTHOR’S LIST, THE RECORDED GROUP: the list gathers in one place the passages of the creative pages that are the author’s own and are kept, so that no later pass corrects them. The entries at this Name are the figures of POEMS 99 that were not checked, the meditation’s every grower on earth and its waiting that is not waiting, and the decade of CH 99 between nuts and saplings with the years that follow it. This note already records them; that record stands, the passages are unchanged, and they stay with him. AFTER THE ḤADĪTH READING: the two supplication records and the sixteen records with Ayyūb and a word of the root were read. Muslim 2403a is the report of the well of Arīs, and the record itself wavers over the wording: on being told to open to ʻUthmān and give him tidings of the Garden upon a trial that would befall him, he said allāhumma ṣabran, or allāhu l-mustaʻān, the narrator giving the two with an or between them, so that the words this note reports him saying are the first of two the record allows; Muslim’s record carries no grade rows. At-Tirmidhī 3527 is three askings heard and answered in one record, from Muʻādh ibn Jabal: the man who asked for the completing of favour, who was told that of the completing of favour is entering the Garden and being saved from the Fire; the man who called on Allah by majesty and honour, who was told he had been answered, so let him ask, which is the report Name 85 stands on in another of its wordings; and the man who asked for patience, who was told that he had asked Allah for trial and should ask Him for well-being. That third asking is the one this note cites, and read whole it says more than that it does not address the Name: it answers the asking for the Name’s own quality by turning the asker toward another. At-Tirmidhī calls it ḥasan; the rows split two and two, ḍaʻīf from Aḥmad Shākir and al-Albānī, ḥasan from Bashshār ʻAwwād Maʻrūf and Zubair ʻAlī Zaʼī. Nothing on the page changed.
IN BUILD 194, FROM THE PHASE 2 READING: at-Tirmidhī 3527, the three askings, is Muʻādh’s report, and its second asking, a man answered at once on calling yā dhā l-jalāli wa-l-ikrām, is not the report Name 85 stands on: that is Anas’s alizzū bi-yā dhā l-jalāli wa-l-ikrām, a command, at at-Tirmidhī 3525 and 3524, and the two share the words of the call alone; the respite report stands in three records, not two: Ibn Mājah 4018 has it too, from Abū Mūsā by Burayd ibn ʻAbdullāh ibn Abī Burdah from Abū Burdah, with yumlī without the lām and fa-idhā, as Muslim 2583 has them, and the recitation to wa-hiya ẓālimah, graded ṣaḥīḥ (al-Albānī, Muḥammad Fuʼād ʻAbd al-Bāqī, Shuʻayb al-Arnaʼūṭ and Darussalam); the OPEN line no longer asks the English of aṣbar, which the author settled as the record above gives it; the ref and the 2:45 note no longer describe this page.
IN BUILD 197, FROM THE BACKLOG READING OF THE LEXICA: ar-Rāghib (al-Mufradāt, p. 474), Lisān al-ʻArab (vol. 4, p. 437) and al-Khalīl (al-ʻAyn, vol. 7, p. 115), with Ibn Fāris’s third root (vol. 3, p. 330), are read at Shamela through its page reader, not in print, for ṣ-b-r: in ar-Rāghib ṣabr is holding in straitness, and holding the self to what reason and the law require, and aṣ-ṣabūr is the one able to be patient; Lisān gives aṣ-ṣabūr as the One who does not hasten to punish the disobedient, an intensive form, as Ibn al-Athīr, at vol. 4, p. 437 of that edition and not the vol. 8, p. 193 of the search result; al-Khalīl, ṣabr the opposite of jazaʻ; Ibn Fāris’s third root, hard heavy stone; nothing on this page is at odds with them, and the NOT READ line owes them only in print. IN BUILD 204, FROM THE ḤADĪTH READING: Muslim 2403a sets the event in a garden of Medina and names no well; the well of Arīs is named at Muslim 2403c, Saʻīd ibn al-Musayyab’s telling, which does not carry ʻUthmān’s words; the record above keeps its words (A18) and is corrected by this one.
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.