Name 80 of 99

التواب

The Acceptor of Repentance

At-Tawwāb

The dish carried across the street — the first step, taken from the other side.

Meaning

From t-w-b, the root of turning back. Aṭ-Ṭabarī at 2:222: the tawwābīn are those who turn back from turning away from Allah and His obedience, to Him and to His obedience. In the Qurʼan tawwāb, the Name’s form, stands 12 times, 11 of them of Allah, among them six times at-tawwāb, most often beside ar-Raḥīm, and once of people: Allah loves the tawwābīn (2:222). The verb is said of both: at 9:118, then He turned to them so that they might turn. The supplication rabbi ghfir lī wa-tub ʻalayya innaka anta t-tawwābu r-raḥīm was counted a hundred times in one sitting (Abū Dāwūd 1516).

Root t-w-b — to turn back

Counted on the Tanzil text, every word read in its verse: t-w-b 87 words. Tawwāb 12: of Allah 11 (at-tawwāb 2:37, 2:54, 2:128, 2:160, 9:104, 9:118; tawwāban 4:16, 4:64, 110:3; tawwābun 24:10, 49:12), of people 1 (2:222). Tawbah 7; at-tawb once, in qābili t-tawb (40:3); tāʼibūn and tāʼibāt 2; matāb 2. The verb 63: followed by ʻalā 16, by ilā 12, by neither 35. Aṭ-Ṭabarī: at 2:222, the tawwābīn turn back from turning away from Allah to Him and His obedience; at 2:37, the words Adam received were rabbanā ẓalamnā anfusanā (his own reading, with Mujāhid and Qatādah); at 9:118, the three who stayed behind from Tabūk were Kaʻb ibn Mālik, Hilāl ibn Umayyah and Murārah ibn Rabīʻah (Qatādah). The six ḥadīth editions: at-tawwāb of Allah in the hundred-times supplication (Abū Dāwūd 1516, Ibn Mājah 3814, at-Tirmidhī 3434), in Abū Dāwūd 969 and in the lists; of people at at-Tirmidhī 55, 2499 and Ibn Mājah 4251. Duʻāʼ: Abū Dāwūd 1517, at-Tirmidhī 3577 with al-ʻaẓīm; Abū Dāwūd 1516. Report: Ibn Mājah 4251, at-Tirmidhī 2499 in other words. Carried too: 2:128, the only one of the six definite at-tawwāb places spoken as a request — Ibrāhīm and Ismāʻīl ask wa-tub ʻalaynā and then name Him by the Name they are asking from — with aṭ-Ṭabarī on the opening and on wa-tub ʻalaynā; and 110:3, tawwāban without ar-Raḥīm, with aṭ-Ṭabarī: ask Him to forgive your sins. Report: also al-Bukhārī 6309, from Anas ibn Mālik by two routes through Hammām from Qatādah, bi-tawbati ʻabdih, an exact share with Name 45. Named and not carried: 2:54 (Name 12), 2:160, 4:16, 24:10, 49:12, and 40:3, qābili t-tawb.

Story

The quarrel between the two families had lasted nine years and had long since lost its subject. What kept it alive was not anger but shame. By year three everyone involved knew it had gone on too long, and that knowledge was exactly what made it immovable: to cross the street first was to concede, in front of the whole street, that you had been wrong for nine years.

They were not enemies. They were two households fifty meters apart, each privately exhausted, each waiting for the other to make the move that neither could afford to make.

In those nine years there had been a wedding to which half the street was not invited, and a boy from one house and a girl from the other who met at the mill and were quietly sent to separate aunts. Children born into the quarrel had grown old enough to inherit it without ever being told what it was about.

It was old Zahra who ended it, and she was the one with the least reason to go. She was eighty-one. By every custom on that street the visit was owed to her, and both households would have said so without hesitating. She did not summon anyone. She did not ask for an apology or announce that she was forgiving one. She walked across on an ordinary Wednesday with a dish of something still warm, knocked, and said, “I have come to sit down.”

No terms. No accounting. She had crossed first, in front of the same street that had made crossing impossible, and once it was done it emerged that both houses had been wanting to come back for years. The visit lasted an afternoon. Cups were refilled. Names of the children who had grown up in the interval were exchanged for the first time.

Afterward both families said they had been ready a long time. That was true, and incomplete. The street still knew which side of the quarrel each household had occupied. Certain subjects stayed careful for months. The children who had inherited the silence without ever learning its cause did not shed it the day the silence ended. Ready is not the same as able, and able is not the same as finished. Somebody has to open it from the other side — and even then the nine years remain part of what was opened.

Poem

The city did not expel them. That would have been simpler.
The market opened. The wells still ran.
Their houses stood exactly where their houses had always stood.
For fifty nights nobody returned their greeting.

One of them went to his cousin’s garden wall
and gave the greeting, and got nothing,
and asked whether the man knew he loved Allah and His Messenger,
and got silence, and asked again, and got silence,
and asked a third time —
Allah and His Messenger know best, the cousin said.
That was the whole of the answer. It was enough.

And the Book tells what happened next as geography:
the earth closed in on them, for all its vastness,
and their own souls closed in on them,
and they became certain there was no refuge
from Allah except in Him.

Read that slowly. It is not a comfort yet.
Every direction had been tried and had narrowed to nothing,
and the only way out from under Him
was further in.

Then He turned to them, so that they might turn.
Not after. Before.
In Arabic one verb carries both motions,
the servant’s coming back and the Lord’s receiving —
and only one of the two has ever started by itself.

Reflection

The Turning

Arabic gives the servant and the Lord the same verb. The servant tāba ilā — turned to Him. Allah tāba ʻalā — turned toward the servant. One word, two directions, no separate vocabulary invented for the Divine act. And then, in the verse that carries this Name at its full weight, the two motions are placed in an order almost nobody assumes. Three men had stayed behind from the march to Tabūk. For fifty nights no one in the city spoke to them. And the Qurʼan describes what that did in the language of terrain: the earth closed in on them, for all its vastness, and their own souls closed in on them, and they became certain there was no refuge from Allah except in Him. Then comes the clause: then He turned to them so that they might repent. Not because they repented. So that they could.

Sit with the order. His motion is not the reward for yours; it is the condition of yours being possible at all. And this is not a special dispensation granted to three men in a hard year — it is how the very first repentance in the record was transacted. Adam did not compose his own return. He received words from his Lord, and then He turned toward him. The apology itself was handed down. Which means that at no point in human history has anyone stood outside a closed door and, by sufficient remorse, got it open. The door was opened before anyone knocked, and then the walking was ours to do.

This is precisely where the modern account of repentance goes wrong, and it goes wrong in a flattering direction. It makes the whole thing an achievement: sufficient regret, sincere resolve, and the account clears. Notice what that quietly does. It makes you the one who initiates and Him the one who responds; it makes acceptance a wage rather than a gift; and it leaves you, on the days you cannot manufacture enough feeling, with no way in at all. The Name says the opposite, and the intensive form of the word — tawwāb, not merely tāʼib — says it again: over and over, and the tally is never the subject.

But do not turn this into the sentence people like to make of it, that the door is simply always open. He named the edges, on the tongue of His Messenger ﷺ, and He named them so that we would move. Allah accepts the servant’s repentance so long as the death rattle has not reached his throat. And: Allah extends His Hand by night so the one who sinned by day may repent, and extends His Hand by day so the one who sinned by night may repent — until the sun rises from its place of setting. That is an enormous opening. It is not an unending one. The correct response to a door that wide is not to relax about it; it is to go through.

And understand what kind of motion this is meant to be. It is not an emergency measure kept for the badly fallen. The Messenger ﷺ, whose past and future faults were forgiven, said that he sought Allah’s forgiveness and turned to Him more than seventy times in a day — which makes returning the ordinary respiration of the closest servant, not the last resort of the worst one. As for how it is met, he gave a comparison rather than an explanation: Allah is more delighted at the return of His servant than a man alone in the desert, who had lost the camel carrying all his food and water, who lay down to die, and who woke to find it standing over him.

He turned to them so that they might turn. Whatever you are bringing Him tonight, the first move has already been made — go and make the second.

Qurʼan

فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ

Then Ādam received words from his Lord, and He turned to him in forgiveness. Truly He is the Acceptor of Repentance, the Merciful.

2:37 (Qurʼan, opens quran.com)

Shared with Name 2. Fa-tāba ʻalayhi, then at-tawwāb. Aṭ-Ṭabarī: the words Adam received were rabbanā ẓalamnā anfusanā, as the Book itself indicates, with Mujāhid, Qatādah and Ibn Zayd; fa-tāba ʻalayhi, He provided him repentance; and from Ibn ʻAbbās, Adam asked, if I repent and reform, will You return me to the Garden, and He said yes.

لَوَجَدُوا اللَّهَ تَوَّابًا رَّحِيمًا

They would have found Allah Accepting of repentance, Merciful.

4:64 (Qurʼan, opens quran.com)

Tawwāban, indefinite, one of the eleven places tawwāb is said of Allah; Name 64 prints another portion of the āyah.

أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ هُوَ يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ

Do they not know that it is Allah who accepts repentance from His servants?

9:104 (Qurʼan, opens quran.com)

Yaqbalu t-tawbata, He accepts repentance, followed by at-tawwāb at the āyah’s close; one of the six places the definite at-tawwāb stands.

حَتَّىٰ إِذَا ضَاقَتْ عَلَيْهِمُ الْأَرْضُ بِمَا رَحُبَتْ وَضَاقَتْ عَلَيْهِمْ أَنفُسُهُمْ وَظَنُّوا أَن لَّا مَلْجَأَ مِنَ اللَّهِ إِلَّا إِلَيْهِ ثُمَّ تَابَ عَلَيْهِمْ لِيَتُوبُوا ۚ إِنَّ اللَّهَ هُوَ التَّوَّابُ الرَّحِيمُ

Until the earth closed in on them, for all its vastness, and their own souls closed in on them, and they became certain there was no refuge from Allah except in Him. Then He turned to them so that they might repent. Truly Allah is the Acceptor of Repentance, the Merciful.

9:118 (Qurʼan, opens quran.com)

The verb said twice with two prepositions, tāba ʻalayhim li-yatūbū, then at-tawwāb ar-raḥīm. Qatādah, in aṭ-Ṭabarī: the three who stayed behind from Tabūk were Kaʻb ibn Mālik, Hilāl ibn Umayyah and Murārah ibn Rabīʻah. Aṭ-Ṭabarī: then He provided them turning back to His obedience and return to what pleases Him, so that they might turn back to Him and return to His obedience; at-tawwāb, the Giver to His servants of turning back to His obedience, who grants success to whom He loves among them.

وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ

And they ask you about menstruation. Say: It is a hurt, so keep away from women during menstruation and do not approach them until they are pure; and when they have purified themselves, come to them as Allah has commanded you. Truly Allah loves those who turn back often, and loves those who purify themselves.

2:222 (Qurʼan, opens quran.com)

At-tawwābīn, the one place tawwāb is said of people. Aṭ-Ṭabarī: those who turn back from turning away from Allah and from His obedience, to Him and to His obedience.

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَا أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَا ۖ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

Our Lord, make us both submissive to You, and from our offspring a community submissive to You; and show us our rites, and turn to us — truly You, You are the Acceptor of Repentance, the Merciful.

2:128 (Qurʼan, opens quran.com)

One of the six places the definite at-tawwāb stands, and the only one of them spoken as a request rather than said about Allah: Ibrāhīm and Ismāʻīl ask wa-tub ʻalaynā and then name Him by the Name they are asking from. Aṭ-Ṭabarī reads the opening as make us submit to Your command and obedience, associating none with You in obedience or worship; at wa-tub ʻalaynā, the servant’s tawbah is his turning back from what Allah dislikes of him, and the Lord’s His turning to him with pardon; asked whether the two had sins, he answers that no one of Allah’s creation is without something between him and his Lord to turn back from, and that they may have chosen the raising of the House as the likeliest place for their prayer to be answered, or meant the wrongdoers of their offspring.

فَسَبِّحْ بِحَمْدِ رَبِّكَ وَاسْتَغْفِرْهُ ۚ إِنَّهُ كَانَ تَوَّابًا

So glorify your Lord with praise, and seek His forgiveness — truly He is ever Accepting of repentance.

110:3 (Qurʼan, opens quran.com)

Tawwāban standing alone: of the eleven places tawwāb is said of Allah, this is one of the two where ar-Raḥīm does not follow it, and the close of the sūrah Ibn ʻAbbās calls the last to come down whole. Aṭ-Ṭabarī: ask Him to forgive your sins; He was ever One who turns back to His obedient servant, to what He loves; and from Ibn ʻAbbās, it was his term, which Allah made known to him.

Dua

أَسْتَغْفِرُ اللَّهَ الَّذِي لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ وَأَتُوبُ إِلَيْهِ

I seek forgiveness of Allah, besides whom there is no god, the Ever-Living, the Self-Subsisting, and I turn to Him in repentance.

Abū Dāwūd 1517 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd), ṣaḥīḥ li-ghayrihi (Shuʻayb al-Arnaʼūṭ), ḥasan (Darussalam)

From Bilāl ibn Yasār ibn Zayd, from his father, from his grandfather: whoever says it is forgiven, even if he fled from the battle line. At-Tirmidhī 3577 carries the same promise, with al-ʻaẓīm in the wording, which at-Tirmidhī calls gharīb, known only by this route. Wa-atūbu ilayhi is the root’s verb with ilā, said by the servant.

رَبِّ اغْفِرْ لِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ

My Lord, forgive me and turn to me in mercy — truly You are the Acceptor of Repentance, the Merciful.

Abū Dāwūd 1516 · ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd; Darussalam); ḥasan ṣaḥīḥ (Shuʻayb al-Arnaʼūṭ)

From Ibn ʻUmar: they would count for the Messenger of Allah ﷺ in one sitting a hundred times, rabbi ghfir lī wa-tub ʻalayya, innaka anta t-tawwābu r-raḥīm; wa-tub ʻalayya is the root’s verb with ʻalā, asked of Allah, and at-tawwāb closes it. Ibn Mājah 3814 has it too; at-Tirmidhī 3434 closes it at-tawwābu l-ghafūr.

Hadith

كُلُّ بَنِي آدَمَ خَطَّاءٌ وَخَيْرُ الْخَطَّائِينَ التَّوَّابُونَ

Every son of Adam sins, and the best of sinners are those who repent often.

Ibn Mājah 4251 · ḥasan (al-Albānī), ḍaʻīf (Shuʻayb al-Arnaʼūṭ; Darussalam)

From Anas ibn Mālik. The wording carried is Ibn Mājah’s, kullu banī Ādama; at-Tirmidhī 2499 has kullu ibni Ādama. Both run through Aḥmad ibn Manīʻ, Zayd ibn al-Ḥubāb, ʻAlī ibn Masʻadah and Qatādah, and at-Tirmidhī says he knows it only from ʻAlī ibn Masʻadah from Qatādah; Aḥmad Shākir and al-Albānī grade his route ḥasan, and Darussalam ḍaʻīf. At-tawwābūn is the Name’s form said of people.

اللَّهُ أَفْرَحُ بِتَوْبَةِ عَبْدِهِ مِنْ أَحَدِكُمْ سَقَطَ عَلَىٰ بَعِيرِهِ وَقَدْ أَضَلَّهُ فِي أَرْضِ فَلَاةٍ

Allah is more joyful at the repentance of His servant than one of you who found his camel again after losing it in a barren land.

al-Bukhārī 6309 · ṣaḥīḥ

From Anas ibn Mālik, by two routes through Hammām from Qatādah. Shared with Name 45. Bi-tawbati ʻabdih is this Name’s own root, and it is the only ṣaḥīḥ report on this page.

Study Notes

Verified — directly attested

ShowHide the Study Notes (1,947 words)

114 OK, SECOND PASS.

CARRIED ON THIS PAGE: SEVEN āyāt, five before and two appended; TWO duʻāʼ, unchanged; TWO reports, one appended.

APPENDED THIS PASS: 2:128, the ONLY one of the six definite at-tawwāb places spoken as a REQUEST — Ibrāhīm and Ismāʻīl ask wa-tub ʻalaynā and then name Him by the Name they are asking from, and they ask it while raising the House, not after a sin is named — with Ibn Kathīr reporting aṭ-Ṭabarī and ʻIkrimah on the opening clause; and 110:3, tawwāban standing WITHOUT ar-Raḥīm, at the close of one of the last sūrahs, the command given to one who had no sin to name. REPORT APPENDED, AND THE PAGE’S FIRST ṢAḤĪḤ ONE: al-Bukhārī 6309, from Anas ibn Mālik by two routes through Hammām from Qatādah. AN EXACT SHARE WITH NAME 45, which carries it for the vastness of the welcome rather than for any word in it — here the word IS in it, bi-tawbati ʻabdih, this Name’s own root. The shared-text map was rebuilt and both sides are reciprocal. This matters for the page’s evidentiary weight: its only other report, Ibn Mājah 4251 with at-Tirmidhī 2499, is graded ḥasan by some and ḍaʻīf by others and gharīb by at-Tirmidhī himself, all of which stands recorded on it unchanged. DUʻĀʼ LEFT AT TWO on purpose: the page already carries the hundred-times supplication closing on at-tawwāb ar-raḥīm, which is the strongest there is, and nothing was added for the count’s sake.

NOT CARRIED, AND WHY: 40:3, qābili t-tawb, the root’s other form and a real gap, was left for a later pass rather than printed from a text not checked in this session. Checked on Sunnah.com and Quran.com, 18 September 2026; every addition is an append, so no existing sub-item index moved. THE FIRST PASS RECORD FOLLOWS.

CARRIED ON THIS PAGE: five āyāt, four before and one appended. 2:37 is shared with Name 2, and Name 64 prints another portion of 4:64; 9:104 and 9:118 are carried here only; all unchanged in text. Appended and new to the book: 2:222, where tawwābīn is said of people. The distinct verse count moves from 619 to 620.

NAMED HERE BUT NOT CARRIED ON THIS PAGE: 2:54, carried at Name 12; 2:160, 4:16, 24:10, 49:12 and 40:3, all carried at NO Name.

CORRECTED ON THE RECORD, THE COUNT: t-w-b on the Tanzil text, every word read in its verse (count in build_N80.py). The unpointed letters fall inside k-t-b, t-b-t, sh-b-h, r-y-b and t-b-ʻ, which the sweep excludes by name, and tabbat and tabba of t-b-b (111:1) are excluded on their vowels. 89 WORDS. TAWWĀB 12: OF ALLAH 11, at-tawwāb 6 (2:37, 2:54, 2:128, 2:160, 9:104, 9:118), tawwāban 3 (4:16, 4:64, 110:3), tawwābun 2 (24:10, 49:12); OF PEOPLE 1, at-tawwābīn (2:222). TAWBAH 7 (3:90, 4:17, 4:18, 4:92, 9:104, 42:25, 66:8); at-tawb once, in qābili t-tawb (40:3); tāʼibūn and tāʼibāt 2 (9:112, 66:5); matāb 2 (13:30, 25:71).

THE VERB 65: 16 FOLLOWED BY ʻALĀ (2:37, 2:54, 2:128, 2:160, 2:187, 3:128, 4:26, 4:27, 5:39, 9:102, 9:106, 9:117, 9:118, 20:122, 33:24, 73:20), 12 FOLLOWED BY ILĀ (2:54, 5:74, 7:143, 11:3, 11:52, 11:61, 11:90, 24:31, 25:71, 46:15, 66:4, 66:8), and 37 with neither; the count sorts by the word that follows and does not assign a doer. THE SIX ḤADĪTH EDITIONS, SWEPT FOR AT-TAWWĀB: of Allah in the supplication rabbi ghfir lī wa-tub ʻalayya innaka anta t-tawwābu r-raḥīm, a hundred times in one sitting (Abū Dāwūd 1516, Ibn Mājah 3814; at-Tirmidhī 3434 closes it at-tawwābu l-ghafūr), in Ibn Masʻūd’s supplication at Abū Dāwūd 969, in the lists (at-Tirmidhī 3507, Ibn Mājah 3861), and in 9:118 recited in Kaʻb ibn Mālik’s report (at-Tirmidhī 3102); of people in the supplication after wuḍūʼ, make me of the tawwābīn (at-Tirmidhī 55), and in the tawwābūn report (at-Tirmidhī 2499, Ibn Mājah 4251). FOUND / CORRECTED / REMOVED, AS UNVERIFIED: THE ROOT FIELD rested on the desc; now aṭ-Ṭabarī at 2:222. Ibn Fāris for t-w-b was seen at this pass only quoted on a secondary site; it was reached in his own text at Name 81 (see the line at the end). THE DESC said no second word was coined for what He does, that His turning causes the servant’s and is not its wage, and that the intensive form means uncounted; from no source read; struck. It also named the death rattle and the sunrise from the west as the door’s edge without a source on the page; struck here, left for a pass that carries those reports. THE REF made the same claims and carried Sunan Abī Dāwūd and Jāmiʻ at-Tirmidhī against house form; rebuilt. THE FOUR QURʼAN NOTES carried process remarks (given already at Name 2; the Meaning page quotes it; this Name’s own thin grounding) and the claim that the order of the two motions is fixed at 9:118 and nowhere else in the book; rewritten from aṭ-Ṭabarī and the count. THE DUʻĀʼ GRADE WAS WRONG: it gave al-Albānī alone at Abū Dāwūd 1517 and Darussalam alone at at-Tirmidhī 3577; the rows are ṣaḥīḥ (al-Albānī; Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd), ṣaḥīḥ li-ghayrihi (Shuʻayb al-Arnaʼūṭ) and ḥasan (Darussalam) at 1517, and ṣaḥīḥ (Aḥmad Shākir; al-Albānī) and ḥasan (Darussalam) at 3577, where at-Tirmidhī calls it gharīb; now given. ITS NOTE said Ibn Ḥajar graded the narrators Bilāl ibn Yasār and Yasār maqbūl and that al-Albānī also graded it ṣaḥīḥ in as-Silsilah aṣ-Ṣaḥīḥah; neither book was read; struck as unchecked. THE ḤADĪTH GRADE WAS WRONG: it gave ḥasan to Darussalam at Ibn Mājah 4251; the rows are ḥasan (al-Albānī; Muḥammad Fuʼād ʻAbd al-Bāqī) and ḍaʻīf (Shuʻayb al-Arnaʼūṭ; Darussalam) at 4251, and ḥasan (Aḥmad Shākir; al-Albānī) and ḍaʻīf (Darussalam) at 2499, where at-Tirmidhī calls it gharīb, known only from ʻAlī ibn Masʻadah from Qatādah; now given. Its note’s shared chain and at-Tirmidhī’s remark were read and stand; its closing reflection, that the report names what to do afterward as the whole measure of a person’s worth, is struck.

ADDED: Abū Dāwūd 1516 on the Duʻāʼ page, shared exactly with Name 12; its grade there omitted Muḥammad Muḥyī ad-Dīn ʻAbd al-Ḥamīd’s ṣaḥīḥ, now given at both pages, and Name 12’s Study Note records it.

POEMS 80 CORRECTED: it had Kaʻb give the greeting twice and then ask; in al-Bukhārī 4418 he greets Abū Qatādah once, gets no reply, and asks three times whether he knows that he loves Allah and His Messenger, before the answer, Allah and His Messenger know best; the lines now follow the report. MEDS 80 and CH 80 read; see OPEN.

READ: the Tanzil text, every hit in its verse. Aṭ-Ṭabarī at 2:37 (Mujāhid: the words were rabbanā ẓalamnā anfusanā; Ibn ʻAbbās: Adam asked, if I repent and reform, will You return me, and He said yes), 2:222 (at-tawwābīn, those who turn back from turning away from Allah and His obedience, to Him and His obedience) and 9:118 (Qatādah: Kaʻb ibn Mālik, Hilāl ibn Umayyah and Murārah ibn Rabīʻah, who stayed behind from Tabūk); through the tafsir dataset. Letter by letter with their grade rows: Abū Dāwūd 969, 1516 and 1517; at-Tirmidhī 55, 2499, 3102, 3434, 3507 and 3577; Ibn Mājah 3814, 3861 and 4251; al-Bukhārī 4418; the six editions swept for at-tawwāb.

NOT READ: aṭ-Ṭabarī’s gloss of li-yatūbū at 9:118, which the part read of his long commentary does not reach; Ibn Ḥajar’s Taqrīb; al-Albānī’s as-Silsilah aṣ-Ṣaḥīḥah; al-Ghazālī’s al-Maqṣad al-Asnā.

OPEN: MEDS 80 builds on 9:118 and 2:37 the reading that His turning comes first and makes the servant’s possible (the door was opened before anyone knocked); the āyah’s words bear it and the reports aṭ-Ṭabarī gives at 2:37 have Adam ask about his own repentance first; left for the author. The hundred-times supplication is carried at Name 12 and now here; Ibn Mājah 3814 is named, not printed.

COHERENCE: 2:37 and 4:64 keep their links to Names 2 and 64 as before (4:64 as another portion; see the audit line below). Abū Dāwūd 1516 shared exactly with Name 12 on the Duʻāʼ pages, linked both ways.

AUDIT AFTER NAME 65: the Qurʼan link for 4:64 to Name 64 was of the kind the reader shows as Also at, which says the same text is printed there, and that page prints different Arabic; it is now shown as Another portion at. AFTER THE CHAT-END AUDIT OF 76–80: this note was headed At-Tawwab, without the long vowel, the only Study Note of the ninety-nine whose heading did not match its Name; the heading now reads At-Tawwāb. AFTER THE CHAT-END AUDIT OF 76–80: aṭ-Ṭabarī’s gloss of li-yatūbū at 9:118, owed at the pass, is reached in his commentary on the āyah: then He provided them turning back to His obedience and return to what pleases Him, so that they might turn back to Him; and at-tawwāb is the Giver to His servants of turning back to His obedience, who grants success to whom He loves among them. It bears out MEDS 80’s reading that His turning makes theirs possible, and the 9:118 note now gives it. Ibn Fāris for t-w-b is still owed: the islamweb copy of the Maqāyīs has the bāb of tāʼ and wāw on consecutive pages, and the page read (content 124/503) holds only t-w-h; t-w-b is on the page before it.

AFTER NAME 81: Ibn Fāris for t-w-b reached in his own text (Maqāyīs, Hārūn vol. 1 p. 357, on Shamela): one word, indicating return; tāba min dhanbihi, that is, rajaʻa ʻanhu, he turned back from it, yatūbu ilā llāhi tawbatan wa-matāban, and at-tawb is at-tawbah, with qābili t-tawb. The root field’s senseNote now cites it.

BY THE AUTHOR’S DECISIONS OF 2026-09-25, IN BUILD 182: 2:37 takes Name 2’s Then Ādam received words from his Lord and keeps He turned to him in forgiveness, the verb of this Name, which Name 2 now gives too (A23).

IN BUILD 191, FROM THE PHASE 2 READING: the count is 87 words of t-w-b, the verb 63 and 35 of them followed by neither ʻalā nor ilā: the 89, 65 and 37 above counted tabbat and tabba of t-b-b (111:1), which the count line says the sweep excludes; the 110:3 note gives aṭ-Ṭabarī, ask Him to forgive your sins, and Ibn ʻAbbās, his term, where it read from no source that the command went to one with no sin to name; the report is Ibn Mājah 4251 alone, graded on its own rows, since at-Tirmidhī 2499 has kullu ibni Ādama, and the note keeps his route’s grades; Abū Dāwūd 1517 is graded on its own rows, and at-Tirmidhī 3577, with al-ʻaẓīm, stays in the note; at 2:37 rabbanā ẓalamnā anfusanā is aṭ-Ṭabarī’s own reading, as the Book indicates, with Mujāhid, Qatādah and Ibn Zayd; the 2:128 note gives aṭ-Ṭabarī in his own entry at the pin, on the opening and on why the two asked for tawbah; the 6309 note and the ref no longer describe the pages; aṭ-Ṭabarī’s gloss of li-yatūbū, listed as NOT READ in the second pass record, was reached after the chat-end audit, and the 9:118 note gives it; MEDS 80 p3 says the edges were named on the tongue of His Messenger ﷺ, since both are his words, not a report from his Lord, by the author’s default (A77).

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.

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Al-Muntaqim

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