tradition
Islam
The religion of the Qur’an and the communities that take it as revelation. Later occult “Islamic magic” talk is not a substitute for the text or for named legal schools.
Also known as Muslim tradition
Meetings with this tradition
concept · 67
Arabia
Qibla belongs to Islam.
The Qur’an commands the community to face the Sacred Mosque as qibla in prayer. The prayer direction belongs to Islamic practice, not a generic sacred compass and not the Kaaba’s city-membership alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Purity is used in Islam.
The Qur’an treats purification (ṭahāra and related clean-state speech) as required for prayer and as God-loved cleanliness. Islamic purity practice in that revelation, not a generic hygiene slogan and not Christian purity culture without a Bible source.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Monotheism appears in Islam.
The Qur’an’s tawḥīd speech insists on the oneness of God against partners. Islamic monotheism in that revelation, not polytheism as a checklist opposite alone and not a modern -ism textbook label without the text.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Resurrection appears in Islam.
The Qur’an teaches bodily rising at the last day (qiyāma) as a central claim. Islamic resurrection speech, not Egyptian rebirth crafts and not Christian empty-tomb narrative without a Bible source.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Revelation appears in Islam.
The Qur’an presents itself as waḥy — revelation sent down to the Messenger. Islamic revelation speech, not a generic insight mood and not apocalypse as end-time spectacle alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Sin appears in Islam.
The Qur’an names dhanb, ithm, and related wrongdoing as offenses against God and neighbor. Islamic sin speech, not original-sin as inherited guilt doctrine and not crime as secular law alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Last judgment appears in Islam.
The Qur’an’s yawm al-dīn / last-day judgment speech gathers accounts, scales, and final sorting. Islamic last judgment, not Book of the Dead heart-weighing and not a Christian Doom painting without a Bible source.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Covenant appears in Islam.
The Qur’an recalls mīthāq and ʿahd — covenant and binding pledge — between God and peoples, including the primordial assent. Islamic covenant speech, not a Bible Sinai reprint without a Bible atlasSource.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Grace appears in Islam.
The Qur’an names niʿma and faḍl — favor and bounty from God — as undeserved gift. Islamic grace/favor speech, not Christian gratia doctrine without a Bible source and not mercy as the wider divine name alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Divinity appears in Islam.
The Qur’an’s God-speech seats divinity as the sole worthy of worship. A named divinity claim in that revelation, not monotheism as the tawḥīd doctrine id already filed and not a polytheism dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Blasphemy appears in Islam.
The Qur’an names blasphemy and abusive speech against God among grave wrongs. A named blasphemy speech in that revelation, not sin as the general wrong already filed and not a modern offense dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Knowledge appears in Islam.
The Qur’an repeatedly names ʿilm (knowledge) as God’s gift and as what humans are urged to seek. Islamic knowledge speech in that revelation, not Hermetic knowledge walks and not a trivia dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Creation appears in Islam.
The Qur’an continually treats khalq (creation) of heavens, earth, and living things as God’s act and as a sign. Islamic creation speech in that revelation, not Rigveda cosmogony already walked and not a Big-Bang slogan.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Soul appears in Islam.
The Qur’an names the nafs (soul/self) among what is sworn by, judged, and urged to purity. Islamic soul speech in that revelation, not Egyptian soul-weight already walked and not spirit as rūḥ alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Prophecy appears in Islam.
The Qur’an treats nubuwwa and the sending of prophets as a central claim of revelation. Islamic prophecy speech in that revelation, not Cumaean Sibyl prophecy already walked and not fortune-telling dumps.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Flood appears in Islam.
The Qur’an narrates the flood in the time of Nūḥ as divine judgment and deliverance by the Ark. A named flood in that revelation, not Enuma Elish flood combat and not a Bible Genesis reprint without a Bible atlasSource.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Tawḥīd appears in Islam.
The Qur’an continually teaches God’s absolute oneness against partners — the scriptural root of what later doctrine names tawḥīd. Islamic oneness speech in that revelation, not monotheism as a comparative textbook label already walked and not shirk as the opposing association alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Shirk appears in Islam.
The Qur’an repeatedly condemns shirk — associating partners with God — as the gravest wrong. Islamic anti-association speech in that revelation, not polytheism as a bare many-gods label alone and not blasphemy as insult speech already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Baraka appears in Islam.
The Qur’an repeatedly names baraka and calls places, nights, and revelation mubārak — blessed. Islamic blessing-force speech in that revelation, not blessing as the generic word-act already walked and not mana as Oceanic power.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fiṭra appears in Islam.
The Qur’an (30:30) names the fiṭra on which God originated people — the innate upright disposition. Islamic fiṭra speech in that revelation, not nature as bare temperament and not original-sin as inherited fault from another book.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Qadar appears in Islam.
The Qur’an speaks of qadar and measuring-out — divine decree and determined measure over created things. Islamic qadar speech in that revelation, not predestination as a Christian election word alone and not fate as bare lot.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ākhirah appears in Islam.
The Qur’an continually names al-ākhira — the last abode — against the nearer life. Islamic afterlife doctrine-speech in that revelation, not paradise or hell as the garden/fire seats alone and not eschatology as a study-word dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Polytheism appears in Islam.
The Qur’an addresses and condemns taking many gods and partners beside God. Islamic speech against polytheism in that revelation, not shirk as the Arabic association-term alone and not monotheism as the positive oneness walk already stored.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Death appears in Islam.
The Qur’an continually names death (mawt) as God’s act, as every soul’s appointed end, and as the gate before rising. Islamic death speech in that revelation, not Egyptian death-crafts already walked and not a gothic mood dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Dream appears in Islam.
The Qur’an narrates dreams as true signs in Yūsuf’s story and related vision-speech. Islamic dream attestation in that revelation, not modern dream-dictionary dumps and not prophecy as the wider messenger-word alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Ḥalāl appears in Islam.
The Qur’an repeatedly names what God has made lawful (ḥalāl) in food, trade, and oath speech. Islamic lawful-permission speech in that revelation, not haram as the opposing prohibition alone and not a later fiqh category dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Ḥarām appears in Islam.
The Qur’an repeatedly names what God has made forbidden (ḥarām) — foods, usury-adjacent wrongs, sacred limits. Islamic prohibition speech in that revelation, not halal as the opposing permission alone and not the Sacred Mosque precinct as a place invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Zakāt is used in Islam.
The Qur’an continually commands zakāt — the purifying due on wealth — beside prayer. Islamic alms-due use in that revelation, not charity as the English virtue already walked and not almsgiving as the broader giving-speech alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Ribā appears in Islam.
The Qur’an sternly condemns ribā — usurious increase — and contrasts it with charity. Islamic anti-usury speech in that revelation, not trade as ordinary sale already distinguished in the text and not a later banking invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Jihād appears in Islam.
The Qur’an uses jihād / strive-with-wealth-and-selves speech for struggle in God’s way. Islamic striving speech in that revelation, not a single modern war slogan and not hijra as emigration alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Hijra appears in Islam.
The Qur’an repeatedly praises those who emigrated (hājarū) in God’s way and couples emigration with striving. Islamic emigration speech in that revelation, not Medina as the place already walked and not exile as a generic banishment dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ummah appears in Islam.
The Qur’an speaks of ummah — a community or nation under God — including a middle community and communities of earlier messengers. Islamic community-speech in that revelation, not a modern nation-state invent and not ummah as ethnicity alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Īmān appears in Islam.
The Qur’an continually addresses the believers and teaches īmān — faith/belief — with its paired works. Islamic faith-speech in that revelation, not faith as the English quality already walked and not islam as the tradition identity alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Taqwā appears in Islam.
The Qur’an makes taqwā — mindful fear/guarding of God — a central demand and praise. Islamic God-consciousness speech in that revelation, not piety as the English virtue already walked and not fear as bare dread alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ṣabr appears in Islam.
The Qur’an repeatedly commands and praises ṣabr — patient perseverance — for believers under trial. Islamic patience-speech in that revelation, not patience as the English virtue already walked alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Shukr appears in Islam.
The Qur’an repeatedly commands shukr — gratitude to God — and condemns ingratitude. Islamic thankfulness speech in that revelation, not gratitude as the English virtue already walked alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Tawakkul appears in Islam.
The Qur’an commands believers to put tawakkul — trustful reliance — in God after taking means. Islamic reliance speech in that revelation, not trust as the English virtue already walked alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ikhlāṣ appears in Islam.
The Qur’an praises those who make the religion purely God’s (mukhliṣīn) and names Sūrat al-Ikhlāṣ for pure devotion speech. Islamic sincerity/pure-devotion speech in that revelation, not a later Sufi technical dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Tawba appears in Islam.
The Qur’an continually calls to tawba — turning back to God in repentance — and names God the Accepter of repentance. Islamic repentance speech in that revelation, not forgiveness as the divine act already walked and not penitence as the English twin alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ṣirāṭ appears in Islam.
The Qur’an repeatedly names the straight path (al-ṣirāṭ al-mustaqīm) as the way of guidance. Islamic path-speech in that revelation, not path as the English quality already walked and not the later eschatological bridge invent alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Hypocrisy appears in Islam.
The Qur’an repeatedly exposes the munāfiqūn — hypocrites who say belief with their mouths while hearts withhold. Islamic anti-hypocrisy speech in that revelation, not kufr as open disbelief alone and not a generic vice dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Idolatry appears in Islam.
The Qur’an condemns worship of idols and carved gods beside the broader shirk speech. Islamic anti-idolatry speech in that revelation, not shirk as association alone and not polytheism as the textbook many-gods label already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Almsgiving appears in Islam.
The Qur’an continually commands giving to the poor, orphan, and wayfarer as spending in God’s way. Islamic almsgiving speech in that revelation, not zakat as the named due alone and not charity as the English virtue already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Tayammum is used in Islam.
The Qur’an (4:43; 5:6) expressly permits clean earth as a wash when water is lacking — the scriptural seat of tayammum. Islamic dry-ablution use in that revelation, not wudu as the water wash already walked and not ghusl as the major wash alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Ghusl is used in Islam.
The Qur’an (4:43; 5:6) commands full washing when in a major impurity state (junub) before prayer. Islamic major-wash use in that revelation, not wudu as the ordinary limbs-wash already walked and not tayammum as the earth substitute alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Stewardship appears in Islam.
The Qur’an names the human as khalīfa on the earth and speaks of trusts (amāna) humans bear. Islamic stewardship/trust speech in that revelation, not political caliphate invent and not a modern ecology slogan alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Immortality appears in Islam.
The Qur’an speaks of khuld — lasting/immortal dwelling — in garden and fire speech. Islamic immortality/lasting-life speech in that revelation, not eternity as the already-walked lastingness label alone and not a Greek philosophical dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Bodily Resurrection appears in Islam.
The Qur’an insists God will raise the dead in their bodies — bones reassembled, dust revived — against deniers. Islamic bodily-raising speech in that revelation, not resurrection as the already-walked general rising alone and not Christian bodily-resurrection doctrine invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Kufr appears in Islam.
The Qur’an repeatedly names kufr — covering/disbelief and ingratitude — as the stance opposing belief. Islamic kufr speech in that revelation, not hypocrisy as concealed disbelief alone and not a modern slur invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Mīzān appears in Islam.
The Qur’an names the mīzān — balance/scale — in creation and in the weighing of deeds. Islamic balance-speech in that revelation, not balance as the English already-walked label alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ḥisāb appears in Islam.
The Qur’an repeatedly names ḥisāb — reckoning/account — on the Day when deeds are counted. Islamic reckoning speech in that revelation, not last-judgment as the already-walked English label alone and not a bookkeeping invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Shafāʿah appears in Islam.
The Qur’an discusses shafāʿa — intercession — as belonging only by God’s leave on the Day. Islamic intercession speech in that revelation, not a saint-cult invent and not atonement as Christian soteriology dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Generosity appears in Islam.
The Qur’an praises those who spend and give freely and condemns miserliness. Islamic generosity speech in that revelation, not zakat as the named due alone and not charity as the already-walked English virtue alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Modesty appears in Islam.
The Qur’an commands lowering the gaze and guarding modesty for believing men and women. Islamic modesty speech in that revelation, not hijab/niqab as named garment invents and not veil as the already-walked covering speech alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Chastity appears in Islam.
The Qur’an praises those who guard their chastity and condemns unlawful sexual approach. Islamic chastity speech in that revelation, not modesty as gaze/covering alone and not a Christian virginity dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Despair appears in Islam.
The Qur’an forbids despair of God’s mercy and names despair as the mark of disbelievers. Islamic anti-despair speech in that revelation, not hope as a mood dump and not a clinical invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Remorse appears in Islam.
The Qur’an depicts regret and remorse of wrongdoers when the truth becomes clear, and pairs turning with repentance. Islamic remorse speech in that revelation, not tawba as the named turning alone and not penitence as the English twin alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Sunnah appears in Islam.
The Qur’an speaks of sunnat Allāh — God’s way that does not change — in dealing with communities. Islamic God’s-way speech in that revelation, not the later prophetic Sunnah/hadith corpus invent and not fiqh as jurisprudence name.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Iḥsān appears in Islam.
The Qur’an repeatedly praises the muḥsinīn — those who do iḥsān / excellence-in-good — and commands beautiful doing. Islamic excellence-speech in that revelation, not the Gabriel-hadith īmān/islām/iḥsān triad invent alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Dhikr Allāh appears in Islam.
The Qur’an continually commands remembrance of God (dhikr Allāh) and names hearts that find rest in that remembrance. Islamic God-remembrance speech in that revelation, not dhikr as the already-walked bare remembrance word alone and not wird as later litany invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Penitence appears in Islam.
The Qur’an calls wrongdoers to turn in penitence and pairs regret with seeking forgiveness. Islamic penitence speech in that revelation, not tawba as the Arabic named turning alone and not Christian penitential sacrament invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fiqh is historically related to Islam.
Hughes FIQH seats Islamic jurisprudence as the science of sacred law — law-science speech, not secular statute alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Sharīʿa is historically related to Islam.
Hughes SHARĪʿAH seats the sacred law of Islam — sacred-law speech, not fiqh as the juristic science alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Ijtihād is used in Islam.
Hughes IJTIHAD seats independent legal reasoning in Islamic jurisprudence — reasoning use in sacred law, not taqlīd imitation alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
used in · sourced · documented
Taqlīd is used in Islam.
Hughes TAQLID seats conformity to a school’s established rulings — imitation use in law practice, not ijtihād alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
used in · sourced · documented
Ijmāʿ is historically related to Islam.
Hughes IJMA seats consensus of the learned as a source of Islamic law — consensus speech, not qiyās analogy alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Qiyās is used in Islam.
Hughes QIYAS seats analogical reasoning as a source of Islamic law — analogy use in law, not ijmāʿ alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
used in · sourced · documented
celestial-body · 33
Sun appears in Islam.
The Qur’an repeatedly names the sun (shams) among created signs, oaths, and prostration-of-creation speech. A named sun in that revelation, not Amaterasu identity already refused elsewhere and not a heliolatry dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Moon appears in Islam.
The Qur’an repeatedly names the moon (qamar) among signs, mansions, and calendar-measure speech. A named moon in that revelation, not Selene identity unresolved elsewhere and not crescent-and-star modern flag invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Star appears in Islam.
The Qur’an names stars (najm/kawākib) among guidance-signs, oaths, and cast-down fire speech. A named star in that revelation, not astrology as a craft dump and not rub-el-hizb manuscript mark invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Manazil al-Qamar appears in Islam.
Allen’s Star-Names seats the Arabic manāzil al-qamar — the twenty-eight lunar stations — as a named sky-frame whose station titles and star anchors he compiles beside Greek and Latin constellation speech. A named Arabic mansion-system in that bibliography, not a Ptolemy Tetrabiblos judicial seat and not a MUL.APIN tablet list.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Manzil appears in Islam.
Allen’s Star-Names repeatedly glosses the singular manzil — one lunar station among the Arabic twenty-eight — when he etymologizes station titles and their leading stars. A named single-station lemma in that bibliography, not the whole manāzil system dump and not a Vedic nakshatra flatten.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Anwa appears in Islam.
Allen’s Star-Names records the Arabic anwāʾ — heliacal star-weather stations tied to the manāzil calendar speech — among traditional star-name lore. A named anwāʾ weather-star frame in that bibliography, not the mansion list alone and not a modern meteorology dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Thurayya appears in Islam.
Allen’s Star-Names seats al-Thurayyā as the Arabic lunar-station and cluster name for the Pleiades, with etymology and comparative titles. A named Arabic Pleiades-station in that bibliography, not the Hellenic Pleiades figure walk alone and not al-Dabarān.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Dabaran appears in Islam.
Allen’s Star-Names seats al-Dabarān as the Arabic lunar station and follower-name tied to the Hyades/Aldebaran region, with the etymology of the “follower” after Thurayyā. A named Arabic station in that bibliography, not the Ptolemy Aldebaran judicial seat and not al-Thurayyā.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Sharatain appears in Islam.
Allen’s Star-Names seats al-Sharaṭān (the two signs) among the opening Arabic lunar stations in Aries, with station-star anchors and name lore. A named first-station pair in that bibliography, not the Ptolemy aries sign walk and not al-Buṭayn.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Butain appears in Islam.
Allen’s Star-Names seats al-Buṭayn (the little belly) as the Arabic lunar station following Sharaṭān in Aries speech. A named second Aries station in that bibliography, not al-Sharaṭān and not a anatomy dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Haqah appears in Islam.
Allen’s Star-Names seats al-Haqʿah as the Arabic lunar station anchored on Orion’s head/white spot region, with station etymology among Orion star-names. A named Orion-head station in that bibliography, not the MUL.APIN Orion belt-star list and not al-Hanʿah.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Hana appears in Islam.
Allen’s Star-Names seats al-Hanʿah as the Arabic lunar station in the Gemini brand/mark region, among comparative Gemini star-name lore. A named Gemini station in that bibliography, not the Ptolemy castor/pollux judicial seats and not al-Dhirāʿ.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Dhira appears in Islam.
Allen’s Star-Names seats al-Dhirāʿ (the arm/forearm) as an Arabic lunar station whose anchors fall in the Gemini–Canis region, with arm-name etymology. A named arm-station in that bibliography, not al-Hanʿah and not a body-part craft dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Nathrah appears in Islam.
Allen’s Star-Names seats al-Nathrah (the gap/nostril) as the Arabic lunar station on the Beehive/Praesepe region in Cancer, with station-name lore. A named Praesepe station in that bibliography, not the Ptolemy praesepe walk alone and not a bee dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Jabhah appears in Islam.
Allen’s Star-Names seats al-Jabhah (the forehead) as the Arabic lunar station on Leo’s brow stars, with forehead-name etymology among Leo star-lore. A named Leo-forehead station in that bibliography, not the sickle asterism alone and not al-Ṣarfah.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Sarfah appears in Islam.
Allen’s Star-Names seats al-Ṣarfah (the changer) as the Arabic lunar station tied to Cor Leonis / Regulus weather-turn speech. A named changer-station in that bibliography, not the Ptolemy regulus judicial seat and not al-Jabhah.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Awwa appears in Islam.
Allen’s Star-Names seats al-ʿAwwāʾ (the barkers) as the Arabic lunar station among Virgo’s barking-dog star speech, with station etymology. A named barkers-station in that bibliography, not al-Simāk and not a dog-being dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Simak appears in Islam.
Allen’s Star-Names seats al-Simāk as the Arabic lofty-one name covering Spica (al-Simāk al-Aʿzal) and Arcturus (al-Simāk al-Rāmiḥ) in station and star-name lore. A named Arabic Simāk speech in that bibliography, not the Ptolemy spica/arcturus judicial seats flattened into one star.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Zubana appears in Islam.
Allen’s Star-Names seats al-Zubānā (the claws) as the Arabic lunar station on the Libra/Scorpius claw stars, with claw-name etymology. A named claws-station in that bibliography, not the Ptolemy zubenelgenubi/zubenschamali judicial seats as this edge.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Iklil appears in Islam.
Allen’s Star-Names seats al-Iklīl (the crown) as the Arabic lunar station on the Scorpius crown/brow group, with crown-name lore. A named crown-station in that bibliography, not al-Qalb the heart and not a royal-regalia dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Qalb appears in Islam.
Allen’s Star-Names seats al-Qalb (the heart) as the Arabic lunar station and heart-name for Antares in Scorpius, with comparative heart titles. A named Arabic heart-station in that bibliography, not the Ptolemy antares judicial seat restated and not al-Shawlah the sting.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Shaulah appears in Islam.
Allen’s Star-Names seats al-Shawlah (the sting) as the Arabic lunar station on the Scorpius sting stars, with sting-name etymology. A named sting-station in that bibliography, not the Ptolemy shaula/lesath judicial seats as this edge and not al-Qalb.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Saad al-Dhabih appears in Islam.
Allen’s Star-Names seats Saʿd al-Dhābiḥ (the lucky one of the slaughterer) among the Arabic lunar stations in Capricorn, with saʿd luck-title etymology. A named Capricorn saʿd-station in that bibliography, not Saʿd al-Suʿūd and not a sacrifice-ritual dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Saad al-Suud appears in Islam.
Allen’s Star-Names seats Saʿd al-Suʿūd (the luckiest of the lucky) among the Arabic lunar stations, with the intensified saʿd title in Aquarius-region speech. A named lucky-station in that bibliography, not Saʿd al-Dhābiḥ and not a fortune-telling dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Al-Risha appears in Islam.
Allen’s Star-Names seats al-Rishāʾ (the cord) as the Arabic lunar station on the cord of Pisces, with cord-name etymology among Pisces star-lore. A named cord-station in that bibliography, not the Ptolemy pisces sign walk and not a rope-craft dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Thuban appears in Islam.
Allen’s Star-Names seats Thuban (α Draconis) under the Arabic thuʿbān serpent-name and as the remembered former pole-star in Draco lore he compiles. A named Arabic serpent-star in that bibliography, not a modern precession textbook dump and not the whole draco figure walk alone.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Hadar appears in Islam.
Allen’s Star-Names seats Hadar (β Centauri), with Arabic name lore beside Agena and the Centaurus pair, among southern bright-star etymologies. A named Hadar in that bibliography, not Alpha Centauri / Rigil Kentaurus and not a MUL.APIN list restatement.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Acamar appears in Islam.
Allen’s Star-Names seats Acamar (θ Eridani) among Eridanus end-of-river Arabic name speech related to ākhir al-nahr lore, kept apart from Achernar. A named river-end light in that bibliography, not achernar and not a freshwater dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Alcor appears in Islam.
Allen’s Star-Names seats Alcor as the faint rider companion beside Mizar in Ursa Major, with Arabic and folk naked-eye test lore he compiles. A named Alcor in that bibliography, not Mizar (already walked under MUL.APIN) and not a vision-test medical dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Alnair appears in Islam.
Allen’s Star-Names seats Alnair (α Gruis), the bright one of the Crane, among Arabic southern star-name etymologies under Grus. A named Alnair in that bibliography, not Ankaa of Phoenix and not a bird-being dump.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Ankaa appears in Islam.
Allen’s Star-Names seats Ankaa (α Phoenicis) among Arabic phoenix/southern bright-star name lore he compiles for the Phoenix region. A named Ankaa in that bibliography, not Alnair and not a phoenix-bird myth flatten beyond the star title.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Phact appears in Islam.
Allen’s Star-Names seats Phact (α Columbae) among Arabic dove-star name lore under Columba Noachi / the Dove. A named Phact in that bibliography, not the historical-figure columba lemma and not a Noah-narrative dump beyond the star title Allen records.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
Suhail appears in Islam.
Allen’s Star-Names seats Suhail as the Arabic bright-southern title applied especially around Canopus and related brilliant southern lights, with Suhail etymology and lore. A named Suhail speech in that bibliography, not a restatement of the canopus Ptolemy/cosmos walk as the same edge.
from Richard Hinckley Allen · Star Names, 1899
appears in · sourced · documented
quality · 24
Charity is used in Islam.
The Qur’an commands zakāt and praises ṣadaqa as given wealth for the needy. Islamic charity as practiced giving in that revelation, not mercy as divine compassion alone and not a generic kindness mood.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Mercy appears in Islam.
The Qur’an’s opening and body constantly name God as raḥmān/raḥīm and treat mercy as a primary divine and ethical theme. Islamic mercy speech, not justice as due-measure alone and not pity as weak soft-heartedness.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Faith appears in Islam.
The Qur’an treats īmān (faith) as trust and assent toward God and the unseen. Islamic faith speech, not hope as a mood alone and not creed as a later checklist word alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Forgiveness appears in Islam.
The Qur’an repeatedly offers maghfira and related forgiveness from God to those who turn back. Islamic forgiveness speech, not atonement as a sacrifice-theory word and not mercy as the wider divine name alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Justice appears in Islam.
The Qur’an commands ʿadl and qisṭ — justice and equity — in judgment, trade, and witness. Islamic justice speech, not a cardinal-virtue checklist alone and not Maat as Egyptian truth-order under a forced flatten.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Path appears in Islam.
The Qur’an’s opening asks to be guided on the straight path (ṣirāṭ al-mustaqīm). Islamic path speech in that revelation, not eightfold-path as a Pāli technical list and not a hiking metaphor alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Peace appears in Islam.
The Qur’an treats salām as greeting, safety, and the peace of the Garden, and names God among the peace-speech. Islamic peace in that revelation, not a bare calm mood and not a pacifism slogan alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Devotion appears in Islam.
The Qur’an shapes devotion and worshipful turning toward God. A named devotion speech in that revelation, not prayer as the formal ṣalāt already filed and not a mood dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Doubt appears in Islam.
The Qur’an addresses doubt among hearts that waver. A named doubt speech in that revelation, not faith as īmān already filed and not a philosophy dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Patience appears in Islam.
The Qur’an repeatedly commands and praises ṣabr (patience/steadfastness) as a central ethical duty. Islamic patience speech in that revelation, not a calm-mood dump and not gratitude as the neighboring virtue.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Piety appears in Islam.
The Qur’an makes taqwā (God-wariness / piety) a primary measure of honor and guidance. Islamic piety speech in that revelation, not Virgil’s pietas already walked and not devotion as private affection alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Gratitude appears in Islam.
The Qur’an repeatedly commands shukr (gratitude) toward God for provision and guidance. Islamic gratitude speech in that revelation, not a thankfulness mood dump and not grace as undeserved favor already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Wisdom appears in Islam.
The Qur’an names ḥikma (wisdom) among what God gives prophets and among recited teaching. Islamic wisdom speech in that revelation, not Hávamál wisdom under Odin already walked and not Luqmān as the sage alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Truth appears in Islam.
The Qur’an continually names al-ḥaqq (the Truth) as God’s speech and reality against falsehood. Islamic truth speech in that revelation, not Maat/truth against the feather already walked and not honesty as a mood slogan.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Spirit appears in Islam.
The Qur’an names the rūḥ (spirit) among God’s command and among what is breathed into the human. Islamic spirit speech in that revelation, not nafs as the soul-self already filed beside and not a ghost dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Heart appears in Islam.
The Qur’an continually names the qalb (heart) as the seat of faith, sealing, disease, and remembrance. Islamic heart speech in that revelation, not the weighed Egyptian heart already walked and not romance metaphor alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Trust appears in Islam.
The Qur’an commands tawakkul — trustful reliance on God — among the marks of faith. Islamic trust speech in that revelation, not a generic confidence mood and not faith as īmān already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Humility appears in Islam.
The Qur’an praises khushūʿ and lowliness of heart before God and condemns arrogance. Islamic humility speech in that revelation, not a meekness mood dump and not piety as taqwā alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fear appears in Islam.
The Qur’an names khawf and related God-fear among marks of the faithful and among warnings. Islamic fear-of-God speech in that revelation, not anxiety as a mood dump and not piety as taqwā alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Balance appears in Islam.
The Qur’an names the mīzān — the balance — among what was sent down with the Book, and as justice-measure speech. Islamic balance speech in that revelation, not temperance as Greek virtue and not a zodiac Libra dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Eternity appears in Islam.
The Qur’an repeatedly speaks of khuld and abiding forever in garden or fire. Islamic eternity/abiding speech in that revelation, not infinity as a math dump and not a timeless-mood slogan.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Anger appears in Islam.
The Qur’an names ghaḍab — anger/wrath — among divine judgment speech and among blamed human heats. Islamic anger speech in that revelation, not a mood-oracle dump and not justice as due-measure alone already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Earth appears in Islam.
The Qur’an continually names the earth (arḍ) as created expanse, inheritance, and sign beside the heavens. Islamic earth speech in that revelation, not a planet-science dump alone and not clay as the human-making material alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Dawn appears in Islam.
The Qur’an names dawn/daybreak (fajr) among oaths and prayer-time speech. Islamic dawn speech in that revelation, not a wellness sunrise slogan and not night as the whole dark span.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
place · 22
Arabia
Mecca is sacred to Islam.
Mecca is the city of the Sacred Mosque in Islamic practice. A Hijazi city of that religion, not a generic holy city of all traditions.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
sacred to · sourced · documented
Paradise appears in Islam.
The Qur’an names the Garden (jannah) among the promised seats of the righteous. A named paradise garden in that scripture, not Eden as the Adn gardens alone and not a generic heaven dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Hell appears in Islam.
The Qur’an names Jahannam among the fire seats of punishment. A named hell-fire in that scripture, not underworld as a Greek/Roman path alone and not limbo or purgatory dumps.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Eden appears in Islam.
The Qur’an names the Gardens of Eden (jannat ʿadn) among promised garden seats. A named Eden garden in that scripture, not paradise as every jannah speech and not Genesis as a missing Bible row.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Jerusalem appears in Islam.
The Qur’an’s night-journey verse names the Furthest Mosque as the far sanctuary terminus. Traditional reading seats that sanctuary at Jerusalem. A named Jerusalem neighbor in that scripture’s journey speech, not Zion as a biblical hill dump and not Mecca.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · culturally specific
Cave appears in Islam.
The Qur’an (sura 18) names the cave of the Companions who slept with their dog. A named cave in that revelation, not Hira as sīra stretch without that book and not a generic grotto dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Mountain appears in Islam.
The Qur’an names mountains (and Ṭūr) among created signs, as pegs of the earth, and as sites of address. A named mountain speech in that revelation, not a hiking dump and not Sinai as a missing Bible place id.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Rome appears in Islam.
The Qur’an opens sura 30 (al-Rūm) with the fate of the Romans/Byzantines in near-war speech. A named Rūm in that revelation, not Virgil’s destined Rome already walked and not a modern nation-state dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Desert appears in Islam.
The Qur’an seats much of its travel, exile, and oasis/provision speech in desert and arid land. A named desert geography in that revelation’s world, not a romantic empty-quarter dump and not arabia as the region edge already walked from islam.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
River appears in Islam.
The Qur’an repeatedly promises Gardens underneath which rivers flow. A named river speech in that paradise geography, not Nile ethnography dumps and not paradise as the garden seat already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Jannah appears in Islam.
The Qur’an names jannah — the Garden — as the promised seat of the righteous. Islamic garden-place speech in that revelation, not paradise as the English umbrella already walked and not Eden as ʿadn gardens alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Jahannam appears in Islam.
The Qur’an names Jahannam among the fire seats of punishment. Islamic hell-place speech in that revelation, not hell as the English umbrella already walked and not underworld as a Greek path.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Barzakh appears in Islam.
The Qur’an names a barzakh — a barrier — behind the dead until the Day they are raised (23:100), and as a barrier between seas. Islamic intermediate-barrier speech in that revelation, not limbo/purgatory dumps and not jannah/jahannam as the end seats.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Medina appears in Islam.
The Qur’an names Yathrib and the City among the community’s settled place (including 33:13). Islamic Medina/Yathrib attestation in that revelation, not Mecca as the Sacred House city and not a Bible-place flatten.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Sea appears in Islam.
The Qur’an repeatedly names the sea (baḥr) among signs, provision, the drowned host of Pharaoh’s story, and two-seas barrier speech. Islamic sea speech in that revelation, not ocean as a separate expanse dump alone and not flood as Nūḥ’s event already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Walled Garden appears in Islam.
The Qur’an names enclosed gardens and walled plantings among provision and ruined-garden speech. Islamic walled-garden attestation in that revelation, not orchard as open fruit ground alone, not jannah/paradise as the otherworld seat already walked as identity, and not paradise-garden/charbagh as later fourfold design invents.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Arable Field appears in Islam.
The Qur’an names tilth and cultivated fields (ḥarth) among provision, parable, and dispute speech. Islamic arable-field attestation in that revelation, not pasture as grazing ground alone and not wheat as the cereal already walked as identity.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Madrasa is historically related to Islam.
Hughes MADRASAH seats the Islamic college / school of religious learning — school speech of that tradition, not a secular academy dump.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Ribat is historically related to Islam.
Hughes RIBAT seats the frontier hospice / fort of early Islamic practice — ribāṭ speech, not a caravanserai inn alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Qibla wall is historically related to Islam.
Hughes QIBLAH seats the direction of Makkah and the qibla wall of the mosque bearing the miḥrāb — qibla-wall speech, not a compass dump alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Sufism
Khanqah is historically related to Islam.
Hughes KHANQAH seats the Sufi convent / lodge — lodge speech of Sufi practice, not a Friday mosque alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Zawiya is historically related to Islam.
Hughes ZAWIYAH seats the small Sufi corner / lodge — zāwiyah speech, not a large khanqah alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
word · 20
Dhikr appears in Islam.
The Qur’an repeatedly commands remembrance (dhikr) of God. A named Islamic remembrance-speech in that revelation, not mantra under another faith and not amen as a closing assent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Prayer is used in Islam.
The Qur’an commands and describes ṣalāt as established prayer toward God. Islamic prayer as a practiced rite in that revelation, not a generic meditation mood and not qibla as the direction alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Oath appears in Islam.
The Qur’an opens many passages with divine oaths by created things and regulates human swearing by God. Islamic oath speech in that revelation, not a curse and not a secular contract alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Curse appears in Islam.
The Qur’an names laʿna — curse / expulsion from mercy — upon rejectors and wrongdoers. Islamic curse speech in that revelation, not a blessing invert alone and not a witchcraft hex dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Parable appears in Islam.
The Qur’an strikes mathal (parable/likeness) for teaching. A named parable speech in that revelation, not fable as animal-tale and not allegory as extended figure alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Blessing appears in Islam.
The Qur’an names baraka and blessing-speech upon places, times, and what God sends down. Islamic blessing in that revelation, not Rigvedic hymn-blessing already walked and not a luck slogan.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Psalm appears in Islam.
The Qur’an states that God gave Dāwūd the Zabūr. Islamic psalm/Zabūr attestation in that revelation, not a Bible Psalter source invent and not David as the figure alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Basmala appears in Islam.
The Qur’an opens nearly every sura with the basmala — “In the name of God, the Lord of Mercy, the Giver of Mercy.” Islamic name-opening speech in that revelation, not shahada as the fuller witness-creed already walked and not a generic blessing dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Istighfar appears in Islam.
The Qur’an continually commands and models istighfār — seeking God’s forgiveness — among prophets and believers. Islamic forgiveness-seeking speech in that revelation, not forgiveness as the divine act already walked and not dua as general petition alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Takbir appears in Islam.
The Qur’an magnifies God as greater (akbar) and teaches magnification speech that later practice names takbīr. Islamic God-is-greater speech in that revelation, not tahlil as the oneness formula and not adhan as the later full call invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Tahlil appears in Islam.
The Qur’an repeatedly teaches “there is no god but God” — the oneness formula later named tahlīl. Islamic tawḥīd-formula speech in that revelation, not shahada as the fuller witness including the Prophet already walked and not tawhid as the doctrine-name alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Tasbih (prayer) appears in Islam.
The Qur’an fills creation and believers’ speech with tasbīḥ — glorifying God (subḥān). Islamic glorification speech in that revelation, not dhikr as the wider remembrance already walked and not misbaha as refused bead-object invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Duʿāʾ is used in Islam.
The Qur’an commands “Call upon Me” and models duʿāʾ as petition-speech to God throughout. Islamic petition use in that revelation, not prayer as the ṣalāh rite already walked and not dhikr as remembrance alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Salawat is used in Islam.
The Qur’an (33:56) commands believers to bless the Prophet as God and the angels bless him — the scriptural seat of ṣalawāt. Islamic blessing-on-the-Prophet use in that revelation, not basmala as the name-opening and not blessing as the generic good-word already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Sura Name appears in Islam.
The Qur’an is arranged in named suras whose traditional titles are the sura-name craft of Islamic scripture speech. Islamic sura-title attestation in that revelation, not chapter-title as a generic book heading and not the Qur’an entity as identity.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Promise appears in Islam.
The Qur’an continually names God’s promise (waʿd) as true against false promises. Islamic promise speech in that revelation, not covenant as the mīthāq already walked and not vow as nadhr alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Greeting Formula appears in Islam.
The Qur’an teaches the greeting of peace (salām) when entering houses and among believers. Islamic greeting-formula speech in that revelation, not peace as the broader word already walked and not farewell-formula as parting words alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Farewell Formula appears in Islam.
The Qur’an models parting and leave-taking speech sealed with peace among the community. Islamic farewell-formula attestation in that revelation, not greeting-formula as welcome words alone and not peace as the broader doctrine-word already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Response Formula appears in Islam.
The Qur’an teaches fixed response speech — including returning a greeting with equal or better peace (4:86) and the repeated “Say:” answers. Islamic response-formula attestation in that revelation, not greeting-formula as the opening welcome alone and not talbiyah as refused pilgrim-labbayka invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Khutbah is used in Islam.
Hughes KHUTBAH seats the Friday sermon delivered from the mimbar — sermon use in the mosque, not a casual speech dump.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
used in · sourced · documented
animal · 19
Bee appears in Islam.
The Qur’an names the bee in sura 16 (al-Naḥl) and describes its houses and varied drink. A named insect in that revelation, not Pliny’s bee pharmacy already walked and not honey as a separate missing id.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ant appears in Islam.
The Qur’an names the ant in sura 27 (al-Naml) among Solomon’s host speech. A named insect in that revelation, not a generic insect dump and not the spider parable of another sura.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Spider appears in Islam.
The Qur’an (sura 29, al-ʿAnkabūt) strikes the parable of the spider’s house as the frailest of houses. A named spider in that revelation, not Ovid’s Arachne already walked and not the ant of Solomon’s sura.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Elephant appears in Islam.
The Qur’an names the elephant in sura 105 (al-Fīl) among the Companions of the Elephant. A named elephant in that revelation, not Pliny’s elephant pharmacy already walked and not ivory alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Camel appears in Islam.
The Qur’an repeatedly names the camel among created signs and provision (including ‘do they not look at the camel how it is created’). A named animal in that revelation, not a desert-travel stereotype dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Donkey appears in Islam.
The Qur’an names the donkey among beasts of burden and in the parable of books on a donkey’s back (62:5). A named animal in that revelation, not a comic stubbornness dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Dog appears in Islam.
The Qur’an (18:18) names the dog of the Companions of the Cave among their number. A named dog in that revelation, not a generic pet dump and not pig as dietary speech.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Pig appears in Islam.
The Qur’an names swine’s flesh among foods forbidden to the community. A named animal in that dietary revelation, not a farmyard dump and not the dog of the cave.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fish appears in Islam.
The Qur’an names fish and the great fish (ḥūt) among sea provision and in the Yūnus narrative. A named sea-creature class in that revelation, not a whale id stretch and not a generic seafood dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Sheep appears in Islam.
The Qur’an names sheep among livestock (anʿām) in provision, sacrifice-neighbor, and flock speech. A named animal in that revelation, not a pastoral stereotype dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Horse appears in Islam.
The Qur’an names horses among war-steeds and prized livestock in oath and provision speech. A named animal in that revelation, not a cavalry-romance dump and not the camel as desert sign alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Crow appears in Islam.
The Qur’an (5:31) has God send a crow to show how to hide the corpse of Abel’s brother. A named crow in that revelation, not Raven as the Northwest being already walked and not a generic omen bird dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Serpent appears in Islam.
The Qur’an has Mūsā’s staff become a serpent (and later a snake that swallows the sorcerers’ ropes). A named serpent in that revelation, not the staff-of-musa object already walked as identity, and not Nehushtan without a Bible source.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Wolf appears in Islam.
The Qur’an (sura 12) has Yūsuf’s brothers fear — and later claim — the wolf in the story of the lost brother. A named wolf in that revelation, not Rome’s founding wolf and not a generic predator dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ape appears in Islam.
The Qur’an (2:65 and parallels) speaks of a Sabbath-breaking people made into apes. A named ape transformation in that revelation, not a zoo dump and not monkey as a second id from the same speech.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Frog appears in Islam.
The Qur’an (7:133) names frogs among the signs sent upon Pharaoh’s people. A named frog in that revelation, not a Nile-fauna dump alone and not locust as the neighboring sign.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Locust appears in Islam.
The Qur’an (7:133) names locusts among the signs sent upon Pharaoh’s people. A named locust in that revelation, not a generic swarm dump and not frog as the neighboring sign.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Moth appears in Islam.
The Qur’an (101:4) likens people on the Crushing Blow to scattered moths. A named moth in that eschatological simile, not a closet-pest dump and not locust as the plague sign.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Quail appears in Islam.
The Qur’an names quails (salwā) among the foods sent to the Children of Israel with shade and manna-speech. A named bird in that revelation, not a game-bird dump alone and not manna as a missing entity invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
number · 13
Seven appears in Islam.
The Qur’an repeatedly names seven heavens and other seven-counts among creation speech. Islamic seven attestation in that revelation, not Pythagorean number mysticism dumps and not a lucky-number slogan.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Seventy appears in Islam.
The Qur’an names seventy among counts — including Moses’s seventy men (7:155) and seventy-times forgiveness speech (9:80). Islamic seventy attestation in that revelation, not ninety-nine as Names-of-God hadith invent and not forty as the Moses nights alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Nineteen appears in Islam.
The Qur’an (74:30) names nineteen over the Fire. Islamic nineteen attestation in that revelation, not modern numerology dumps and not seven as the heavens count already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Eleven appears in Islam.
The Qur’an (12:4) has Joseph tell of eleven stars with the sun and moon in his dream. Islamic eleven-count attestation in that revelation, not zodiac mysticism dumps and not seven as the heavens count.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Three Thousand appears in Islam.
The Qur’an (3:124) speaks of reinforcing the believers with three thousand angels sent down. Islamic three-thousand count in that revelation, not five-thousand as the further offer in the next verse alone and not angel as the being already walked as identity.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Five Thousand appears in Islam.
The Qur’an (3:125) offers five thousand angels marked if the believers are steadfast. Islamic five-thousand count in that revelation, not three-thousand as the prior figure alone and not a bare army dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Half appears in Islam.
The Qur’an names half among inheritance shares (including 4:11–12). Islamic half-fraction attestation in that revelation, not third/quarter as neighboring shares alone and not a coin-half dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Third appears in Islam.
The Qur’an names a third among inheritance shares (including 4:11–12). Islamic third-fraction attestation in that revelation, not half as the spouse/daughter share alone and not a podium dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Quarter appears in Islam.
The Qur’an names a quarter among inheritance shares (including 4:12). Islamic quarter-fraction attestation in that revelation, not eighth as the neighboring widow share alone and not a clock-quarter dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Sixth appears in Islam.
The Qur’an names a sixth among inheritance shares for parents and others (including 4:11–12). Islamic sixth-fraction attestation in that revelation, not seventh as a missing inheritance share invent and not six as the whole count alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Eighth appears in Islam.
The Qur’an names an eighth among inheritance shares (including 4:12). Islamic eighth-fraction attestation in that revelation, not quarter as the neighboring share alone and not music-eighth dumps.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Countless appears in Islam.
The Qur’an names provision and mercy given without reckoning (bi-ghayri ḥisāb) — countless measure speech. Islamic countless attestation in that revelation, not infinity as a mathematics dump and not a vague abundance slogan alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Eighty appears in Islam.
The Qur’an (24:4) sets eighty lashes as the corporal count for those who accuse chaste women without four witnesses. Islamic eighty-count attestation in that revelation, not a generic large-number dump and not ninety-nine Names invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
object · 13
Staff of Musa appears in Islam.
The Qur’an has Musa throw his staff so that it becomes a serpent, and later strike the sea with it. A named prophetic staff in that revelation, not a generic staff and not Nehushtan the bronze serpent of another book.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Maqam Ibrahim appears in Islam.
The Qur’an names Maqam Ibrahim at the Sacred Mosque as a station of prayer. A named standing-place in that revelation, not the Black Stone, not the Kaaba dump, and not qibla restated.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Throne appears in Islam.
The Qur’an continually names the Throne (al-ʿarsh) as God’s seat of rule above the heavens. A named throne in that revelation, not Pausanias’s temple thrones already walked and not mosque furniture (minbar/mihrab refuse stands).
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Book appears in Islam.
The Qur’an continually names al-kitāb — the Book — as sent-down scripture and as what People of the Book were given. Islamic book/scripture speech in that revelation, not mushaf as the bound codex object (refused furniture) and not the quran→book association already stored as a different edge.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Bone appears in Islam.
The Qur’an repeatedly asks how bones will be restored when they are crumbled — resurrection-of-bones speech. Islamic bone attestation in that revelation, not relic-bone cult dumps and not blood as kinship/food-law speech alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Veil appears in Islam.
The Qur’an names ḥijāb as barrier and speaks covering/modest-dress commands for the community. Islamic veil/covering speech in that revelation, not hijab/niqab as refused clothing-object invents and not a fashion dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Brocade appears in Islam.
The Qur’an names rich brocade (istabraq / sundus) among the garments of the Garden. Islamic brocade speech in that revelation, not velvet/samite as refused fabric invents and not silk as a missing flatten alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Parchment appears in Islam.
The Qur’an names qirṭās — parchment/paper sheets — among what could be sent down as writing (including 6:7, 6:91). Islamic writing-sheet speech in that revelation, not mushaf as refused bound-codex invent and not book as the kitāb word already walked as identity.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Sapphire appears in Islam.
The Qur’an (55:58) likens the companions of the Garden to rubies and coral — yaqūt speech that licenses this corundum/sapphire seat in Islamic gem speech. Islamic yaqūt attestation in that revelation, not glass as the Light-Verse already walked and not a jewelry dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Yoke appears in Islam.
The Qur’an names yokes and fetters (aghlāl) on necks among punishment and burden speech. Islamic yoke attestation in that revelation, not a farm-tool dump alone and not chain as a missing synonym invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Mihrab is historically related to Islam.
Hughes MIHRAB seats the niche in the mosque wall marking the direction of Makkah, before which the Imam stands — mosque-niche speech, not a generic alcove dump.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Minbar is historically related to Islam.
Hughes MIMBAR / pulpit seats the raised pulpit of the mosque from which the khuṭbah is delivered — pulpit speech, not the miḥrāb niche alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Minaret is historically related to Islam.
Hughes MINAR seats the minaret as the tower of the mosque for the call to prayer — tower speech, not a church steeple dump.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
plant · 11
Olive appears in Islam.
The Qur’an opens sura 95 with an oath by the fig and the olive. A named plant in that Arabic scripture, not Athena’s civic gift at Athens, and not Dioscorides’ olive among drugs.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fig appears in Islam.
The Qur’an opens sura 95 with an oath by the fig and the olive. A named plant in that Arabic scripture, not Athena’s olive already walked, and not a Mediterranean orchard dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Date appears in Islam.
The Qur’an names the date-palm among gardens, provision, and parable speech. A named plant in that Arabic scripture, not the fig of sura 95 alone and not a generic desert-fruit dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Pomegranate appears in Islam.
The Qur’an names the pomegranate among garden produce and provision speech. A named plant in that Arabic scripture, not Persephone’s underworld seed already walked and not a Mediterranean orchard dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Grape appears in Islam.
The Qur’an names grapes and vines among gardens, provision, and parable speech. A named plant in that Arabic scripture, not Dionysian wine cult and not a generic vineyard dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Garlic appears in Islam.
The Qur’an (2:61) lists garlic among the foods the Children of Israel demand in place of single fare. A named plant in that Arabic scripture, not Dioscorides’ pharmacy garlic alone and not an onion flatten.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Onion appears in Islam.
The Qur’an (2:61) lists onions among the foods the Children of Israel demand. A named plant in that Arabic scripture, not a kitchen-staple dump alone and not garlic as the same list-row.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Ginger appears in Islam.
The Qur’an (76:17) names ginger (zanjabīl) in the drink of the Garden’s servants. A named plant in that Arabic scripture, not a spice-rack dump and not camphor as the neighboring cup-flavor.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Wheat appears in Islam.
The Qur’an repeatedly names grain and corn among provision and parable speech. A named cereal plant in that Arabic scripture, not Demeter’s gift and not Dioscorides’ wheat pharmacy already walked.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Tree appears in Islam.
The Qur’an names trees among provision, parable speech, and forbidden/near trees in garden narratives. Islamic tree speech in that revelation, not lotus as sidra stretch (refused) and not a generic forest dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Seed appears in Islam.
The Qur’an names the grain/seed among provision parables and what God splits and brings forth. Islamic seed speech in that revelation, not Persephone underworld seed already walked and not wheat as the cereal plant alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
element · 8
Iron appears in Islam.
The Qur’an (57:25) says God sent down iron, in which there is mighty strength and benefits for people. A named metal in that revelation, not Pliny’s iron-earth pigments and not a weapons dump alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Camphor appears in Islam.
The Qur’an (76:5) names camphor (kāfūr) in the cup of the righteous. A named aromatic in that Arabic scripture, not frankincense trade resin and not ginger as the neighboring drink-name.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Water appears in Islam.
The Qur’an names water (māʾ) as the stuff from which living things were made, as rain provision, and as purity means. Islamic water speech in that revelation, not Nile belonging walks and not wudu as the ablution rite alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fire appears in Islam.
The Qur’an names fire (nār) among hell speech, the burning bush neighbor, and created usefulness. Islamic fire speech in that revelation, not Zoroastrian fire-temple dumps and not jahannam as the named seat alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Thunder appears in Islam.
The Qur’an names thunder (raʿd) in sura 13 and in creation-sign speech that glorifies God. Islamic thunder speech in that revelation, not Thor/Jupiter storm-god flattens and not lightning as the flash alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Lightning appears in Islam.
The Qur’an names lightning (barq) among cloud-signs that nearly snatch sight and among fear-and-hope speech. Islamic lightning speech in that revelation, not a storm-god weapon dump and not thunder as the sound alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Clay appears in Islam.
The Qur’an repeatedly names clay (ṭīn/ṣalṣāl) as the material from which the human was formed. Islamic clay-creation speech in that revelation, not potter-craft dumps alone and not earth as the whole terrestrial expanse.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Glass appears in Islam.
The Qur’an (24:35) names glass in the Light Verse — a lamp in a niche, the glass as if a brilliant star. Islamic glass speech in that revelation, not Pliny glass-craft dumps and not a mosque-lamp object invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
historical-figure · 8
Musa appears in Islam.
The Qur’an names Mūsā as the prophet of the staff and the sea. A named messenger in that revelation, not the staff of Musa as identity, and not a deity.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Khidr appears in Islam.
The Qur’an’s cave-sura seats Khiḍr among the guide who teaches Mūsā. A named Khiḍr episode in that revelation, not Musa as the prophet already walked and not a saint dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Solomon appears in Islam.
The Qur’an names Solomon (Sulaymān) among kings who command wind and hosts. A named Solomon episode in that revelation, not a Bible reprint and not a seal-of-solomon mark dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Luqman appears in Islam.
The Qur’an names Luqmān among wisdom teachers who counsel. A named Luqmān episode in that revelation, not every sage dump and not Solomon.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Elijah appears in Islam.
The Qur’an names Ilyās (Elijah) among prophets who call their people. A named Elijah episode in that revelation, not a Bible reprint and not Khiḍr.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
David appears in Islam.
The Qur’an names Dāwūd as a prophet-king given the Zabūr and judgment. A named messenger in that revelation, not Solomon as his heir already walked and not a Bible-only David invent without a Bible atlasSource.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Muhammad appears in Islam.
The Qur’an names Muḥammad and addresses the Messenger throughout as the recipient of this revelation. Islamic Prophet attestation in that revelation, not a deity mint and not the Qur’an text as a person.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
John the Baptist appears in Islam.
The Qur’an names Yaḥyā — John — among the righteous prophets given to Zechariah’s prayer. Islamic Yaḥyā attestation in that revelation, not a Bible atlasSource invent and not Jesus/Mary as neighboring figure dumps alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
ritual · 8
Hajj is used in Islam.
The Qur’an commands the ḥajj to the Sacred House for those who can make the way. Islamic pilgrimage-rite use in that revelation, not pilgrimage as the generic journey-word already walked and not ʿumra as the lesser visit alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Umrah is used in Islam.
The Qur’an names the ʿumra among pilgrimage speech (including 2:158 and 2:196). Islamic lesser-pilgrimage rite in that revelation, not ḥajj as the major pilgrimage alone and not a tourism dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Tawaf is used in Islam.
The Qur’an commands circumambulation of the Ancient House as pilgrimage rite speech. Islamic ṭawāf use in that revelation, not kaaba as the house alone and not saʿy as the Safa–Marwa course.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Saee is used in Islam.
The Qur’an (2:158) names al-Safa and al-Marwa among God’s waymarks and treats passage between them as no sin for the pilgrim — the saʿy course. Islamic saʿy rite in that revelation, not ṭawāf as the house circuit alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Salah is used in Islam.
The Qur’an commands establishment of ṣalāh as timed prayer toward God. Islamic named prayer-rite in that revelation, not prayer as the generic English act already walked and not qibla as the direction alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Wudu is used in Islam.
The Qur’an (5:6) commands washing of face, arms, head-wipe, and feet before prayer — wuḍūʾ. Islamic ablution rite in that revelation, not purity as the generic clean-state already walked and not a spa hygiene slogan.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
Shahada is used in Islam.
The Qur’an repeatedly treats shahāda — bearing witness that there is no god but God, and related testimony speech — as the community’s confessed mark. Islamic testimony-rite speech in that revelation, not faith as the inner assent alone already walked and not a modern conversion-form invent beyond the text.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Nikah is used in Islam.
The Qur’an regulates nikāḥ — marriage — among permitted contracts, witnesses, and limits. Islamic marriage-rite speech in that revelation, not a romance mood dump and not a modern wedding-industry checklist.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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phenomenon · 7
Night appears in Islam.
The Qur’an repeatedly names night (layl) among oaths, signs, and the Night of Glory speech. Islamic night speech in that revelation, not a gothic mood dump and not day as the same alternation row.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Day appears in Islam.
The Qur’an repeatedly names day (nahār/yawm) among signs, oaths, and the Day of Rising. Islamic day speech in that revelation, not last-judgment as the named tribunal alone and not night as the same alternation row.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Rain appears in Islam.
The Qur’an repeatedly names rain sent down to revive the earth as provision and as a rising-sign. Islamic rain speech in that revelation, not Indra rain-craft dumps and not water as the bare element alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Earthquake appears in Islam.
The Qur’an names the earthquake in sura 99 (al-Zalzala) when the earth is shaken and casts out her burdens. Islamic earthquake speech in that revelation, not a geology dump alone and not last-judgment as the whole tribunal word.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Dust storm appears in Islam.
The Qur’an speaks of dust, ashes, and wind that leave things as dust — dust-storm climate in that revelation. Islamic dust-storm attestation, not sandstorm as a synonym invent, not dust-devil as the column alone, and not a desert-tourism dump.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Simoom appears in Islam.
The Qur’an names scorching, barren wind (including ṣarṣar / samūm speech) among punishments and signs — the hot desert wind later called simoom. Islamic simoom attestation in that revelation, not sandstorm/dust-storm as dust fronts alone and not hurricane as a refused modern storm-name invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Dust devil appears in Islam.
The Qur’an speaks of wind that raises dust and whirls what was built — dust-devil column climate in desert speech. Islamic dust-devil attestation in that revelation, not dust-storm as the broader front alone and not a folkloric devil invent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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tradition · 4
Ḥanafī
Ḥanafī is historically related to Islam.
Hughes HANAFI seats the school of Abū Ḥanīfah among the four Sunni law schools — school speech, not Mālikī alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Mālikī
Mālikī is historically related to Islam.
Hughes MALIKI seats the school of Mālik ibn Anas among the four Sunni law schools — school speech, not Ḥanafī alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Shāfiʿī
Shāfiʿī is historically related to Islam.
Hughes SHAFIʿI seats the school of al-Shāfiʿī among the four Sunni law schools — school speech, not Ḥanbalī alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Ḥanbalī
Ḥanbalī is historically related to Islam.
Hughes HANBALI seats the school of Aḥmad ibn Ḥanbal among the four Sunni law schools — school speech, not Shāfiʿī alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
being · 3
Jinn appears in Islam.
The Qur’an speaks of jinn as created beings of smokeless fire, addressed alongside humans. Islamic scripture’s own agents, not a generic spirit label.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Angel appears in Islam.
The Qur’an addresses angels as messengers and attendants of God. Islamic angelology in scripture, not a free label for every helpful spirit.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Ifrit appears in Islam.
The Qur’an (27:39) has an ifrit of the jinn offer to bring the throne. Islamic scripture’s named powerful jinn-being, not the already-walked jinn class edge alone and not a fairy label.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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color · 2
Green is associated with Islam.
Green has been used in Islamic banners, tiles, and later national colors. That is a historical color-use, not Osiris’s funerary face and not leaf-theology.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
associated with · partially sourced · culturally specific
Gold appears in Islam.
The Qur’an names gold among ornaments, hoarded wealth blamed, and garden vessels. Islamic gold speech in that revelation, not alchemy gold walks and not silver as the same wealth-row.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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practice · 2
Pilgrimage appears in Islam.
The Qur’an commands the pilgrimage to the Sacred House for those who can make the way. A named hajj pilgrimage in that scripture, not every sacred journey and not Mecca as the city alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
appears in · sourced · documented
Fasting is used in Islam.
The Qur’an establishes ṣawm (fasting) among the duties of the community, including Ramadan speech. Islamic fasting as practiced duty in that revelation, not a diet fad and not prayer as the timed rite alone.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
used in · sourced · documented
region · 1
Arabia
Islam appears in Arabia.
The Hijaz is the geography of Mecca and the early community. Islam later travelled; the qibla still names that house.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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text · 1
Qur’an belongs to Islam.
The Qur’an is Islam’s scripture. Recitation and law read it; they do not make it a Hermetic tablet.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Meetings in this tradition's context
Arabia
Qibla is associated with Kaaba.
Qibla is the direction of prayer toward the Kaaba. The Qur’an fixes the Sacred Mosque as that orientation for the community.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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The Kaaba stands in Mecca. The house and the city are not a generic “world navel.”
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Qibla is associated with Mecca.
To face the qibla is to face toward Mecca’s sanctuary. A geographic direction in a legal-ritual sense.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
associated with · sourced · documented
Mecca is a Hijazi city. The region is the map, not a mystic east.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Kaaba is associated with Circle.
Ṭawāf circulates the house. A ritual circuit around a cuboid, not a Hermetic circle of art.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
associated with · interpretive · culturally specific
The Qur’an names the Sacred House and the change of qibla. The Arabic text is the source; later occult cubes are not.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Qibla is associated with Calendar.
Daily ṣalāh is timed; qibla is a direction, not a month. Both belong to Islamic practice without being the same tool.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
associated with · interpretive · culturally specific
Qur’an is associated with Writing.
The Qur’an is recited and written. Scripture as speech-mark, not a Hermetic tablet.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Qur’an is associated with Book.
A muṣḥaf is a bound or gathered text. The Arabic revelation is not “a book of the dead” and not a tarot booklet.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
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Qibla is associated with Four.
Facing one direction organizes space. It is not a four-direction cosmology of another continent.
from M.A.S. Abdel Haleem (translation) · The Qur’an, 2004 (this translation); Arabic text 7th century CE
associated with · interpretive · documented
Hughes TASBIH seats the rosary of 33/66/99 beads for reciting the names of God — prayer-bead use, not a fashion necklace dump.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Hughes AZAN seats the summons to prayer recited from the minaret — call-to-prayer use, not music entertainment alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Hughes IQAMAH seats the second call immediately before the standing prayer — standing-call use, not the outdoor adhan alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Ablution court is used in Water.
Hughes ablution / wuḍūʾ notes seat the mosque ablution court for ritual washing before prayer — water-purification use, not a bathhouse hammam alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Black Stone is historically related to Stone.
Hughes HAJARU ʾL-ASWAD seats the Black Stone of the Kaʿbah kissed in the ṭawāf — sacred-stone speech, not a generic meteorite dump alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Ihram is used in Pilgrimage.
Hughes IHRAM seats the consecrated state and garments of the ḥajj pilgrim — pilgrimage consecration use, not ordinary dress alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Eid al-Fitr is historically related to Rite.
Hughes ʿĪDU ʾL-FITR seats the festival ending Ramaḍān — festival rite speech, not ʿĪd al-Aḍḥā alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Eid al-Adha is historically related to Rite.
Hughes ʿĪDU ʾL-AZHA seats the sacrificial festival of the ḥajj season — festival rite speech, not ʿĪd al-Fiṭr alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Hadith is historically related to Book.
Hughes HADIS seats the Prophetic traditions collected in canonical books — tradition-literature speech, not Qurʾān alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Burqa is historically related to Silk.
Hughes BURQAʿ seats the veil covering for women’s seclusion abroad — veil speech (often cloth/silk), not a face-mask medical dump.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Hughes MISWAK seats the tooth-stick whose use is a religious duty before prayer — purification use in rite, not a modern toothbrush dump alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
used in · sourced · documented
Hughes notes on perfume and ambergris seat ʿanbar among prized scents used in Muslim perfume and incense practice — scent use, not a whale-biology dump alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
used in · sourced · documented
Caravanserai is historically related to Road.
Hughes CARAVAN / khan notes seat the caravanserai as the roadside inn of Muslim trade routes — roadside-inn speech, not a ribāṭ fort alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Khan is historically related to Road.
Hughes KHAN seats the inn / staging-house of caravan roads — inn speech, not a Mongol ruler title dump alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
Kiswah is historically related to Silk.
Hughes KISWAH seats the embroidered covering of the Kaʿbah, renewed annually — covering-cloth speech, not ordinary drapery alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
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Mushaf is historically related to Qur’an.
Hughes notes on the written Qurʾān seat the muṣḥaf as the bound codex of the Qurʾān text — codex speech, not oral qirāʾah alone.
from Thomas Patrick Hughes · A Dictionary of Islam, 1885
historically related to · sourced · documented
sources
- The Qur’an · M.A.S. Abdel Haleem (translation)
M.A.S. Abdel Haleem, The Qur’an (Oxford).
- Star Names · Richard Hinckley Allen
Richard Hinckley Allen, Star-Names and Their Meanings (1899).
- A Dictionary of Islam · Thomas Patrick Hughes
Thomas Patrick Hughes, A Dictionary of Islam (1885).