Name 35 of 99

الشكور

The Appreciative

Ash-Shakūr

The well by the road — a cup of water, repaid a hundredfold.

Meaning

From sh-k-r, whose first sense is praise for a kindness done you; and the lexicon adds that the reality of shukr is contentment with the little. Ash-Shakūr is the One who receives the smallest sincere deed and returns it beyond all proportion — paying the wage in full, then increasing it from His bounty. He gains nothing by our deeds and thanks us for them anyway. Four times the Qurʼan says the word of Allah, three beside Al-Ghafūr and once beside Al-Ḥalīm: He covers the flaw and multiplies the deed. The one place it stands with the article it is said not of Allah but of servants, and as a complaint that they are few. Under it a morsel shared, a kind word, a shoe of water drawn for a dog becomes treasure.

Root sh-k-r — the first of four roots: praise for a kindness done you

Computed from the Tanzil text, sh-k-r gives seventy-five words in sixty-nine verses, and a widened pattern returns nothing further, so this root has no look-alikes. The adjective shakūr stands ten times. Four are of Allah — 35:30, 35:34, 42:23 and 64:17, three beside al-Ghafūr and one beside al-Ḥalīm, Name 32. Six are of creatures: the ṣabbār shakūr at 14:5, 31:31, 34:19 and 42:33; Nūḥ at 17:3; and 34:13, which is the only definite occurrence and is not of Allah. Beyond that the root is predicated of Allah in a second form, the participle shākir, at 2:158 and 4:147, so the root is said of Him six times and not four; and the passive mashkūr stands at 17:19 and 76:22, of the servants’ own striving. Ibn Fāris gives four roots and calls them divergent and far from analogy: praise for a kindness done, and under it that the reality of shukr is contentment with the little and that a horse is called shakūr when a little fodder fattens it; fullness and abundance in a thing; the shakīr, the shoot growing from a tree’s trunk; and marriage. Aṭ-Ṭabarī and Qatādah divide the pairing at 35:30 between the two halves of a record — Forgiving of their sins, Appreciative of their good deeds — and Muṭarrif ibn ʻAbdillāh called that passage the verse of the reciters. On 34:13 aṭ-Ṭabarī reads the few as those who make His oneness sincere, and cites Ibn ʻAbbās to the same effect, Muḥammad ibn Kaʻb that the thanks meant is taqwā and obedience, and Abū ʻAbd ar-Raḥmān al-Ḥubulī that the best of thanks is praise. Ibn Kathīr on 2:158: He rewards the little with the much, and is Knowing of the measure of the recompense so that no one’s reward is diminished. On 17:3 he reports from the salaf that Nūḥ used to praise Allah over his food and his drink and his clothing and all his affairs, and was called a grateful servant for it. Reports: Muslim 1014a with al-Bukhārī 1410; al-Bukhārī 2363 with Muslim 2244; al-Bukhārī 1417 with Muslim 1016c; Muslim 2626; al-Bukhārī 652 with Muslim 1914. The duʻāʼ is at Abū Dāwūd 1522 and an-Nasāʼī 1303. The lists at at-Tirmidhī 3507, ḍaʻīf by al-Albānī, Aḥmad Shākir and Darussalam, and Ibn Mājah 3861 carry ash-Shakūr.

Story

It was such a small thing that Ayman forgot it within a week. He was ten, drawing water at the well outside his village, when a traveler came up the road on foot — dusty, exhausted, out of money, nobody. Ayman filled his cup, and then filled it again, and gave him the last of the bread in his pocket. The man thanked him and walked on. That was the whole of it.

Thirty-eight years later, Ayman was in trouble. A bad season, then a worse one; the debt on his land had come due and there was no possible way to meet it. He had begun to sort through which of his children would have to leave.

The letter that arrived was from a lawyer in a city he had never visited, informing him that his debt had been purchased and discharged in full by the estate of a man recently deceased. There was a note enclosed, in an old hand: I was thirsty on the road to Anbar and a boy gave me water without asking who I was. I had nothing then. I have had a great deal since. It has taken me many years to find him.

The village had a version of the story within a month, and it improved with telling; by the time Ayman was old there were people who said he had carried the man three miles on his back. He corrected them at first. Then he stopped, because the correction was never believed and the truth sounded like modesty. It bothered him more than he let on that the one true thing about it — how little it had been — was the part nobody wanted.

Ayman sat with that letter a long while. He could not properly remember the day at all. He had given away a cup of water and a heel of bread, and forgotten it inside a week.

Poem

One kernel of wheat, pressed into dry ground, isn’t much of anything —
small enough to lose in a coat pocket,
small enough to fall from an open hand and go unnoticed completely.

Wait one season.

That single kernel returns as a stalk carrying dozens of new kernels,
and each of those, planted in turn, becomes dozens more the following year —
a whole field, eventually, standing where one small, forgettable thing
was pressed into dirt and, for a while, seemed to have vanished for good.

No one would call this a fair trade.
The ground did not owe the seed a field in exchange for one kernel.
And yet this is what happens, every time —
though the ground was never the one
keeping the account.

Ash-Shakūr is not gratitude the way it’s usually meant —
someone owed thanks, finally receiving it.
He runs the other direction:
the smallest offered thing, genuinely noticed, genuinely counted,
and returned so far beyond its size
that whoever gave it can only stand in the field afterward,
astonished at how much came back
for so little that was ever sent out.

Reflection

The Increase

Of all the Names, this may be the strangest to say aloud: the Appreciative. Gratitude runs upward — from the one who receives to the one who gives — and every current of it in creation ought to flow toward Him, who gave the hand, the water, and the thirst. Yet the Qurʼan turns the word around and sets it upon Allah Himself. The One who owes nothing, needs nothing, is enriched by nothing — thanks. He notices what His servant did with what was His to begin with, and calls it worth rewarding.

The Arabs called an animal shakūr if it thrived on little fodder — if a handful of feed showed in its whole frame. That is the shape of the Name: what is given to Him does not stay its own size. A good deed is written at ten times its weight, then seven hundred, then — the Prophet ﷺ reported — to many multiples beyond that. The verse that carries this Name says it plainly: He pays their wages in full, and then increases them out of His bounty. Full payment would already be justice. The increase is the thanks.

And He appreciates in the places we would least think to look. The Prophet ﷺ told of a traveler — in one telling a man, in another a woman whose life had gone badly wrong — who found a dog at a well, tongue in the dust with thirst, and climbed down, and filled a shoe with water, and held it up to the animal. The wording of what happened next belongs to this Name exactly: fa-shakara Allāhu lahu — so Allah thanked him, and forgave him. A shoe of water, for a dog. The Companions, astonished, asked whether there was reward even in animals. In every living creature, he said, there is reward.

Notice, too, whom this Name travels with. Three times the Qurʼan pairs it with the Name before it: Ghafūrun Shakūr — Forgiving, Appreciative. The two work as one motion: He covers the flaw and multiplies the deed, clears one side of the page and increases the other. Judged strictly, no life survives its own audit. This is not that audit. The half-date given against the Fire is accepted; the cheerful face is counted; the thorn branch lifted from the road is remembered — while the failures surrounding each of them go under the covering.

What does such a Lord ask in return? Not that we enlarge Him — nothing can — but that the current run its natural way: If you are grateful, I will surely increase you. Gratitude here is not a technique for feeling better about your circumstances; it is the truthful answer to a Giver, and He answers the answer with more. So do not weigh your offerings before sending them, and do not belittle the small thing because it is small — smallness is precisely what this Name transforms.

Nothing sincere stays its own size with Him — full payment would be justice; the increase is His thanks.

Qurʼan

وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا ۚ إِنَّ اللَّهَ غَفُورٌ شَكُورٌ

And whoever earns a good deed, We increase for him good therein. Truly Allah is Much-Forgiving, Appreciative.

42:23 (Qurʼan, opens quran.com)

The increase is placed inside the deed itself — fīhā — not added alongside it as a separate payment. Aṭ-Ṭabarī reads the good deed as any act of obedience by a believer and the increase as its doubling, one made ten and more as He wills, citing as-Suddī and Ibn Zayd; the division he records is over the clause before, where he prefers, with Qatādah, the love asked of Quraysh for the kinship between them over the love of the household and al-Ḥasan’s drawing near to Allah. The close is the pair this Name keeps three times in four: Forgiving, Appreciative.

لِيُوَفِّيَهُمْ أُجُورَهُمْ وَيَزِيدَهُم مِّن فَضْلِهِ ۚ إِنَّهُ غَفُورٌ شَكُورٌ

That He may pay them their wages in full and increase them from His bounty. Truly He is Much-Forgiving, Appreciative.

35:30 (Qurʼan, opens quran.com)

Two separate motions: the wage paid in full, which is justice, and then the increase from His bounty, which is not owed and is what this Name adds. Aṭ-Ṭabarī on the close, and Qatādah in the same words: Forgiving of their sins, Appreciative of their good deeds — so the pairing divides a record in two, the Name of covering taking one half and this Name the other. Muṭarrif ibn ʻAbdillāh, whom he cites, used to call the passage that opens at 35:29 the verse of the reciters.

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ۖ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ

And they will say: Praise be to Allah, who has removed grief from us. Truly our Lord is Much-Forgiving, Appreciative.

35:34 (Qurʼan, opens quran.com)

The third of the three occurrences pairing this Name with al-Ghafūr, and the only one of the four placed in the mouths of servants rather than stated of Allah directly — spoken by the people of Paradise on arrival. Aṭ-Ṭabarī collects what the grief removed is said to be — the fear of the Fire, death, the cares of livelihood, the toil of the world, and the grief of the one who wronged himself at the Resurrection — and takes them all together, since the verse names no one kind. What they praise Him for is not the reward but the removal, and then they name the two Names that brought them there.

إِن تُقْرِضُوا اللَّهَ قَرْضًا حَسَنًا يُضَاعِفْهُ لَكُمْ وَيَغْفِرْ لَكُمْ ۚ وَاللَّهُ شَكُورٌ حَلِيمٌ

If you lend to Allah a goodly loan, He will multiply it for you and forgive you. And Allah is Appreciative, Forbearing.

64:17 (Qurʼan, opens quran.com)

In all four of its occurrences of Allah the Name stands beside either forgiveness or forbearance — gratitude from the One who has no debt to acknowledge, offered to those who owe Him everything. This is the one that takes al-Ḥalīm, and Name 32’s independent count of ḥ-l-m finds the same single verse from the other side. The loan figure is the argument: what is given is already His, and it is called a loan, and it is returned multiplied.

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ

And when your Lord proclaimed: if you are grateful, I will surely increase you; and if you are ungrateful, My punishment is severe.

14:7 (Qurʼan, opens quran.com)

The increase is attached to the gratitude by oath — la-azīdannakum — without the amount of the increase being stated. Aṭ-Ṭabarī reads taʼadhdhana as a proclamation made known, and the increase as being in the favours themselves, rejecting the reading that it is an increase in obedience. The second half breaks the parallel: it does not say and if you are ungrateful I will surely diminish you, but names the punishment instead. The verse is the servant’s side of the Name: thanks offered, and the enlarging left with Allah.

اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِّنْ عِبَادِيَ الشَّكُورُ

Work, O family of Dāwūd, in thankfulness. And few of My servants are the grateful.

34:13 (Qurʼan, opens quran.com)

The only place the word stands with the article, and it is not said of Allah: ash-Shakūr here is the human being, and the sentence is a complaint that there are not many. Aṭ-Ṭabarī reads the few as those who make His oneness sincere and single out His obedience and His thanks, and cites Ibn ʻAbbās to the same effect. On the command before it he notes that shukran is a verbal noun taken from iʻmalū, because working by what pleases Allah is itself thanks — which makes the thanks an action and not a feeling; Muḥammad ibn Kaʻb glosses it as taqwā of Allah and acting in obedience to Him, and Abū ʻAbd ar-Raḥmān al-Ḥubulī says the best of thanks is praise. The same shape stands at Name 32, where the one definite al-Ḥalīm is likewise said of a creature.

وَمَن تَطَوَّعَ خَيْرًا فَإِنَّ اللَّهَ شَاكِرٌ عَلِيمٌ

And whoever volunteers good — truly Allah is Appreciative, All-Knowing.

2:158 (Qurʼan, opens quran.com)

The root predicated of Allah in its other form, the participle shākir, which stands twice, here and at 4:147. Ibn Kathīr gives the close in one line that is this whole page in miniature: He rewards the little with the much, and is Knowing of the measure of the recompense, so that no one’s reward is diminished; and he sets 4:40 beside it. He reports the readings of taṭawwaʻa khayran — an extra circuit beyond the obligatory, a voluntary ḥajj or ʻumrah, and voluntary good in every act of worship, which he traces through ar-Rāzī to al-Ḥasan al-Baṣrī. What is thanked here is precisely what was not required.

ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُ كَانَ عَبْدًا شَكُورًا

O descendants of those We carried with Nūḥ — truly he was a grateful servant.

17:3 (Qurʼan, opens quran.com)

The one person the Qurʼan names shakūr. Ibn Kathīr reads the address as a rousing and a reminder of a favour — O offspring of those We saved and carried in the ark, be like your father — and reports from the salaf that Nūḥ used to praise Allah over his food and his drink and his clothing and all his affairs, and was called a grateful servant for that. It is the creaturely form of the Name, and the report makes it a habit rather than an occasion. The verse stands two after the night journey, which is carried at Name 27.

Dua

اللَّهُمَّ أَعِنِّي عَلَىٰ ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ

O Allah, help me to remember You, to thank You, and to worship You well.

Abū Dāwūd 1522 · ṣaḥīḥ (al-Albānī, Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and Shuʻayb al-Arnaʼūṭ); isnād ṣaḥīḥ (Darussalam)

Taught by the Prophet ﷺ to Muʻādh ibn Jabal, whom he told he loved; both cited pages carry that, Abū Dāwūd 1522 with the oath repeated and an-Nasāʼī 1303 with Muʻādh’s answering declaration. The wording printed is Abū Dāwūd 1522’s; an-Nasāʼī 1303 diverges in its opening word alone, reading rabbi for allāhumma, and sets the supplication in every prayer where Abū Dāwūd sets it after every prayer. Darussalam grades the chain ṣaḥīḥ at Abū Dāwūd; at an-Nasāʼī al-Albānī, Abū Ghuddah and Darussalam grade the report ṣaḥīḥ. The an-Nasāʼī chain runs through Abū ʻAbd ar-Raḥmān al-Ḥubulī from aṣ-Ṣunābiḥī, and al-Ḥubulī is the same man aṭ-Ṭabarī cites at 34:13 on this Name’s Qurʼan page. Note the structure: help is asked for in order to give thanks — so that even the gratitude this Name rewards is itself something requested rather than produced.

Hadith

مَا تَصَدَّقَ أَحَدٌ بِصَدَقَةٍ مِنْ طَيِّبٍ وَلَا يَقْبَلُ اللَّهُ إِلَّا الطَّيِّبَ إِلَّا أَخَذَهَا الرَّحْمَٰنُ بِيَمِينِهِ وَإِن كَانَتْ تَمْرَةً فَتَرْبُو فِي كَفِّ الرَّحْمَٰنِ حَتَّىٰ تَكُونَ أَعْظَمَ مِنَ الْجَبَلِ

No one gives charity from what is wholesome — and Allah accepts only what is wholesome — but that the Most Merciful takes it in His right hand; and though it be a single date, it grows in the hand of the Most Merciful until it is greater than a mountain.

Muslim 1014a · ṣaḥīḥ (muttafaq ʻalayh)

From Abū Hurayrah, through Saʻīd ibn Yasār. The growth is located in the receiving hand rather than in the gift: a date does not become a mountain by anything the giver did to it. The wording printed is Muslim 1014a’s, which carries it word for word and then continues with the comparison al-Bukhārī uses of his own recension, as one of you raises his colt or his weanling. Al-Bukhārī 1410 is a substantially different recension rather than a variant of this string: it opens man taṣaddaqa bi-ʻadli tamratin min kasbin ṭayyib, reads Allāh yataqabbaluhā where Muslim reads akhadhahā r-Raḥmānu bi-yamīnih, has no counterpart to fī kaffi r-Raḥmān, and closes mithla l-jabal where Muslim closes aʻẓama min al-jabal.

فَنَزَلَ الْبِئْرَ فَمَلَأَ خُفَّهُ مَاءً … فَسَقَىٰ الْكَلْبَ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ قَالُوا يَا رَسُولَ اللَّهِ وَإِنَّ لَنَا فِي هَذِهِ الْبَهَائِمِ لَأَجْرًا فَقَالَ فِي كُلِّ كَبِدٍ رَطْبَةٍ أَجْرٌ

He went down into the well and filled his shoe with water … and gave the dog to drink; so Allah thanked him and forgave him. They said: O Messenger of Allah, is there reward for us in these animals? He said: in every living creature there is reward.

Muslim 2244 · ṣaḥīḥ

From Abū Hurayrah. Fa-shakara Allāhu lahu — the Name’s own verb, predicated of Allah, for a shoe of water given to an animal. The wording above is Muslim 2244’s throughout, and the seam is worth marking rather than smoothing: Muslim has fa-nazala l-biʼra fa-malaʼa khuffahu māʼan and fī hādhihi l-bahāʼimi la-ajran, whereas al-Bukhārī 2363 reads fa-nazala biʼran, carries no māʼan, and has fī l-bahāʼimi ajran without the emphatic lām. A second narration at al-Bukhārī 3467 and Muslim 2245b tells it of a woman of Banī Isrāʼīl whose life had gone badly wrong, and forgiveness follows the same act.

اتَّقُوا النَّارَ وَلَوْ بِشِقِّ تَمْرَةٍ

Protect yourselves from the Fire, even with half a date.

al-Bukhārī 1417; Muslim 1016c · ṣaḥīḥ (muttafaq ʻalayh)

From ʻAdī ibn Ḥātim. The smallest admissible offering is named, and named as sufficient to be worth making. The wording printed is al-Bukhārī 1417’s exactly; Muslim 1016c and Muslim 1016d each open with the same clause and then continue past the point quoted here with the addition that is also at al-Bukhārī 6540 — and whoever finds not even that, then with a good word. So the fuller sentence is not a separate report but the same one carried further.

لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا وَلَوْ أَنْ تَلْقَىٰ أَخَاكَ بِوَجْهٍ طَلْقٍ

Do not belittle any good deed, even meeting your brother with a cheerful face.

Muslim 2626 · ṣaḥīḥ

From Abū Dharr. The parallel wording — your smiling in the face of your brother is charity — is at at-Tirmidhī 1956, graded ṣaḥīḥ by al-Albānī. What is forbidden here is not the small deed but the belittling of it, which is a judgement about size made by the one least placed to make it.

بَيْنَمَا رَجُلٌ يَمْشِي بِطَرِيقٍ وَجَدَ غُصْنَ شَوْكٍ عَلَى الطَّرِيقِ فَأَخَّرَهُ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ

While a man was walking along a road he found a thorny branch on the way and removed it; so Allah thanked him and forgave him.

al-Bukhārī 652; Muslim 1914 · ṣaḥīḥ

From Abū Hurayrah. The Name’s verb again, fa-shakara llāhu lahu, for a branch moved off a road. No human being saw it done and no one the man would ever meet was helped by it — and the report exists because Allah saw it and thanked him for it, which is the whole of the point. To be distinguished from the related reports on removing harm as a branch of faith (Muslim 35b) and as charity (al-Bukhārī 2989; Muslim 1009).

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,616 words)

CARRIED ON THIS PAGE: EIGHT ayat. Carried before and now with named commentators: 42:23, the increase placed inside the deed; 35:30, with aṭ-Ṭabarī and Qatādah, who divide the pair between the two halves of a record; 35:34, the only one of the four spoken by servants; 64:17, SHARED WITH NAME 32 in its pairing though not in its page; 14:7, the servant’s side of the Name.

ADDED: 34:13, WHICH CARRIES THE ONLY DEFINITE ASH-SHAKŪR IN THE QURʼAN AND DOES NOT SAY IT OF ALLAH — it is said of human beings, and as a complaint that they are few; 2:158, WHERE THE ROOT IS PREDICATED OF ALLAH IN ITS OTHER FORM, shākir, which the entry did not know about at all; and 17:3, THE ONE PERSON THE QURʼAN NAMES SHAKŪR, Nūḥ. All three are appended, the five existing sub-items keep their positions, and the distinct Qurʼan-page verse count in Notes on This Edition moves from 384 to 387.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 4:40, carried at Name 86; 14:5, 31:31, 34:19, 42:33, 4:147, 17:19, 76:22 and 35:29, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNTS: computed from the Tanzil text with strip, sh-k-r gives SEVENTY-FIVE words in SIXTY-NINE verses, and a widened pattern returns nothing further, so this root has no look-alikes at all, as at Names 29, 31 and 34 (corrected in build 159). THE ENTRY SAID THE NAME OCCURS FOUR TIMES AND THAT IS RIGHT AS FAR AS IT GOES, but it goes only as far as one form. The adjective shakūr stands TEN times. FOUR are of Allah — 35:30, 35:34, 42:23 and 64:17, which are the four the entry knew.

SIX ARE OF CREATURES: the ṣabbār shakūr, every patient and grateful one, at 14:5, 31:31, 34:19 and 42:33; Nūḥ at 17:3; and 34:13. AND THE ONE DEFINITE OCCURRENCE, ASH-SHAKŪR WITH THE ARTICLE, IS 34:13, WHERE IT IS NOT SAID OF ALLAH BUT OF SERVANTS AND IS A COMPLAINT THAT THEY ARE FEW — the same shape as the definite al-Ḥalīm at Name 32, which is likewise said of a creature and not of Allah.

BEYOND THAT, THE ROOT IS PREDICATED OF ALLAH IN A SECOND FORM THE ENTRY NEVER MENTIONED: the active participle shākir, at 2:158 and 4:147, so that the root is said of Allah SIX times and not four. The passive stands twice, mashkūr at 17:19 and 76:22, where it is the servants’ own striving that is thanked.

CORRECTED, THE ROOT: glossBasis was desc and senseNote was null. IBN FĀRIS GIVES FOUR ROOTS AND CALLS THEM DIVERGENT AND FAR FROM ANALOGY, which is the same judgement he passes on ḥ-l-m at Name 32: the first is praise of a person for a kindness he does you, and under it Ibn Fāris records that THE REALITY OF SHUKR IS CONTENTMENT WITH THE LITTLE; the second is fullness and abundance in a thing; the third is the shakīr, the shoot that grows from the trunk of a tree; the fourth is marriage. The gloss now follows him with glossBasis ref, and a senseNote is written.

READ: Ibn Fāris as three independent transcriptions give the Maqāyīs entry, all in the same wording; NOT in a printed edition and NOT on the aggregator page, which did not surface. NOT READ for this root: Lisān al-ʻArab, ar-Rāghib al-Iṣfahānī, al-Jawharī, Ibn al-Athīr and al-Fayyūmī, and nothing is claimed from them.

CORRECTED, THE DESC, AND THIS IS A REMOVAL RATHER THAN A REPLACEMENT: it said twice, once in the desc and once in the ref, that the Arabs called an animal shakūr if it thrived on little fodder, a handful of feed showing in its whole frame. THE CLAIM WAS NOT FOUND IN ANY LEXICON READ THAT PASS, and was set under Ibn Fāris’s second root, fullness and abundance; it is his, under the first, straight after contentment with the little: a horse is shakūr when a little fodder fattens it (corrected in build 159, on his text). Both occurrences are removed, and Ibn Fāris’s own line about contentment with the little takes the place of the one in the desc — which says the same thing and has a name behind it.

CORRECTED, THE REF: IT CARRIED THREE LONG CITATION FORMS — Sunan Abī Dāwūd 1522, Ṣaḥīḥ al-Bukhārī 1410 and Ṣaḥīḥ Muslim 1014a — all of which the house forms forbid; it named no lexicon and no commentator; it gave no count beyond the four; and it did not carry at-Tirmidhī 3507 with its grades. All are fixed.

CORRECTED, THE QURʼAN NOTES: none of the five carried a named commentator. ONE duʻāʼ, and IT HAD NO GRADE. It has one now, gathered from the dataset at both of its citations: ṣaḥīḥ from al-Albānī, from Shuʻayb al-Arnaʼūṭ, from Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd and from Abū Ghuddah, with Darussalam giving isnād ṣaḥīḥ at Abū Dāwūd 1522 and ṣaḥīḥ at an-Nasāʼī 1303.

EVERY CLAIM IN ITS NOTE WAS CHECKED AND ALL OF THEM HOLD: an-Nasāʼī 1303 does read rabbi where Abū Dāwūd reads allāhumma, does set the words in every prayer, and does carry Muʻādh’s answering declaration. A thing the note could not have known is added: the chain at an-Nasāʼī runs through Abū ʻAbd ar-Raḥmān al-Ḥubulī, who is also the man aṭ-Ṭabarī cites at 34:13, on this page, saying that the best of thanks is praise. FIVE aḥādīth, all verified against the dataset. TWO SOURCE FIELDS HELD ESSAYS. al-Bukhārī 1410’s ran to some hundred and thirty words comparing two recensions and was by a distance the longest in the second half of the book; the source now reads Muslim 1014a; al-Bukhārī 1410, in that order because the printed wording is Muslim’s, and the grade a plain ṣaḥīḥ (muttafaq ʻalayh).

EVERY CLAIM IN THAT ESSAY HOLDS: Muslim 1014a carries the printed string word for word and continues with the colt comparison, and al-Bukhārī 1410 is the other recension, closing mithla l-jabal where Muslim closes aʻẓama min al-jabal. al-Bukhārī 1417’s source field also held an essay and now reads al-Bukhārī 1417; Muslim 1016c, with the continuation moved into the note.

CORRECTED, A NOTE THAT SAID SOMETHING THE BOOK FORBIDS: the note at al-Bukhārī 652 called the removing of the branch an act with no witness. IT HAD A WITNESS, and the report is about nothing else — Allah thanked him for it. The sentence is rewritten. A long citation form in the note at Muslim 2626, Jāmiʻ at-Tirmidhī 1956, is shortened to the house form. MEDS 35, POEMS 35 and CH 35 read and unchanged.

OPEN: the shakūr horse is found in Ibn Fāris and stands again in the ref; whether the desc, at 133 of its 138 words, takes it back is the author’s.

OPEN: Ibn Fāris is read in his own text on baheth’s transcription of al-Maqāyīs and as two sites quote it, and not yet in print; no other lexicon was read.

COHERENCE: Name 32 carries 64:17 in its own count of the pairings and this page now names it the same way; neither page is changed by the other. Name 34, whose Name stands beside this one in three of the four divine occurrences, now agrees with this page on the count of three (corrected in build 159): this page states it from the shakūr side and Name 34 from the ghafūr side, and the two counts were taken independently.

HYGIENE AFTER NAME 61: the Qurʼan note on 2:158 narrated the page’s own editing — which stands twice, here and at 4:147, and which the entry had never named — and the clause is removed with the fact it carried kept. AFTER THE CHAT-END AUDIT OF 81–85: the grade field of Abū Dāwūd 1522; an-Nasāʼī 1303 now gives every grader in the dataset’s rows, each attributed to its record (the grade survey).

IN BUILD 159, FROM THE PHASE 2 READING: the 42:23, 35:34 and 14:7 notes give aṭ-Ṭabarī’s readings as his entries have them — the good deed any act of obedience, the division over the clause before; every kind of grief taken together; the favours increased and the obedience reading rejected, the broken parallel the note’s own observation. The ḥadīth notes cite al-Bukhārī 2989 and Muslim 35b for the related reports and al-Bukhārī 3467 and Muslim 2245b for the woman of Banī Isrāʼīl; the three source fields cite the one record that carries each printed wording — Abū Dāwūd 1522, Muslim 1014a and Muslim 2244 — with the others in their notes, and the duʻāʼ’s grade gives Abū Dāwūd 1522’s graders, an-Nasāʼī 1303’s in its note. The ref names Ibn Mājah 3861’s list and carries again Ibn Fāris’s shakūr horse, found under his first root on baheth’s transcription of al-Maqāyīs; the 17:3 note counts two verses from the night journey. The record on the counts and the COHERENCE remark agree with Names 29, 31 and 34, the judgement on ḥ-l-m no longer claims almost no other root, and the OPEN items say where Ibn Fāris was read and leave the desc’s wording to the author. The reflection’s multiples wait on the author (A47).

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: MEDS 35 gives the multiples as many multiples beyond that (A47).

IN BUILD 195, FROM THE BACKLOG READING OF THE LEXICA: Ibn Fāris at sh-k-r is read at Shamela through its page reader, not in print, vol. 3, pp. 207–208, and every claim this page makes of him holds: four roots, mutabāyinah baʻīdat al-qiyās; the first, praise of a person for a kindness he does you; wa-yuqālu inna ḥaqīqata sh-shukr ar-riḍā bi-l-yasīr; the shakūr horse under the first root; fullness, the shoot from the trunk and marriage the other three; the print itself is still owed.

العليNext · Name 36The Most High

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