being able to speak. A human being has an internal cavity and produces speech through his mouth, yet he may remain silent. Samad, by contrast, is used only of that in which there is no fragmentation, as in al-Samad, al-sayyid (the master), samad as applied to land, simād (a bottle stopper), and the like.

Among these related expressions, none is more complete than those formed from samad. It contains sād, mīm, and dāl, and each of these three letters possesses a distinction over its corresponding letters. The meanings conveyed by such letters are likewise more complete.

Related to these meanings is that of sabr (patience), for patience involves gathering oneself together and exercising restraint. Hence the definition: “Patience is restraining oneself from anguish.” One says sabara (“he was patient”) and sabbartuhu (“I made him patient”). This is also the sense of the Most High’s words:

“And keep yourself patient.”

Likewise, the meaning of “the master, al-Samad” is the opposite of being fretful and withholding. Related to this is subra, a heap of food, because it is gathered and piled together. Subāra means stones, while the sabr of something is its thickness.

Its opposite is jaza‘ (anguish), which carries the sense of being cut apart and dispersed. One says jaza‘a lahu jiz‘atan min al-māl, meaning that he cut off a portion of the property for him. A juzay‘a is a portion of a flock of sheep. Ijtaza‘tu min al-shajari ‘ūdan means “I cut and broke a stick off a tree.” Jaza‘tu al-wādī means “I crossed the valley from side to side,” while jaz‘ denotes a bend in a valley. Related to this is jaz‘, the Yemeni beads containing both white and black. Similarly, jazza‘a al-busr is said when the unripe date has become half or two-thirds ripe. This contrasts with their use of musmat for a single color: the latter involves unity, whereas the former involves division.

The Most High has said:

“Indeed, mankind was created anxious.”
“When evil touches him