Source citation ledger
The Qur’an
M.A.S. Abdel Haleem (translation)
translation · 2004 (this translation); Arabic text 7th century CE
M.A.S. Abdel Haleem, The Qur’an (Oxford).
The Qur’an
These are separate Atlas meetings that cite this source. Citation is not proof.
Islam · 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
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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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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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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
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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 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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Islam
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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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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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
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
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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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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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
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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
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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
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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
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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
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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
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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
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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
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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
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
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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
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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
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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
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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
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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
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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
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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
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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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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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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
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
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
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
appears in · sourced · documented
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
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
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
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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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
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
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
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
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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
used in · sourced · documented
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
used in · sourced · documented
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
used in · sourced · documented
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
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
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
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
used in · sourced · documented
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
used in · sourced · documented
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
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
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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
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
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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
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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
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
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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
appears in · sourced · documented
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
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
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
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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
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
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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
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
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
appears in · sourced · documented
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
appears in · sourced · documented
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
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
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
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
appears in · sourced · documented
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
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
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
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
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
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
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
appears in · sourced · documented
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
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
appears in · sourced · documented
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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
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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
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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
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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
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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
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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
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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
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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
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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
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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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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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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
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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
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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
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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
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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
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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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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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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
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
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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
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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
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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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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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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
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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
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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
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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
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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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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
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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
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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
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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
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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
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
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
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
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
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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
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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
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
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
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
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
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
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
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