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Glossary of Qur’anic and Islamic Terms

This glossary gives the concise meaning of each term as it is used in the Qurʾān-Centric Method; the chapters contain the supporting argument and evidence.

259 terms · Pages 574 to 586 of the paperback

A

Āḥād / Khabar al-wāḥid آحَاد / خَبَرُ الْوَاحِد: Āḥād means individual or solitary; khabar al-wāḥid is a report carried through one or limited lines of transmission. In QCM, such reports remain humanly transmitted evidence and do not carry the epistemic rank of the mutawātir Qurʾān.
Akhdān أَخْدَان: Secret lovers or illicit intimate partners. QCM treats the Qurʾān’s rejection of akhdān as part of its wider insistence that sexual relations be placed inside accountable covenant rather than secrecy.
Amah / Imāʾ أَمَة / إِمَاء: Amah means a female slave or bondwoman; imāʾ is the plural. Its importance in QCM is lexical: the Qurʾān already has a direct word for female slaves, so mā malakat aymānukum must be examined on its own terms.
ʿĀmm / Khāṣṣ عَامّ / خَاصّ: General and specific language. QCM accepts this distinction as a real linguistic tool but requires the specification to be established from evidence rather than assumed from a later rule.
ʿAṣabah عَصَبَة: The classical Sunni residuary category, especially male-line relatives who receive what remains after prescribed shares. Chapter 21 distinguishes this later inheritance classification from the Qurʾānic category wārith and from the wording awlā rajulin dhakar in the nearest-male report. A collateral male does not become a terminal inheritor merely because later law classifies him as residuary.
ʿAwl عَوْل: The classical proportional reduction of prescribed inheritance shares when their nominal total exceeds the estate. Chapter 21 notes that once ʿawl is applied, the operative allotments differ from the fractions named in the verses, and asks whether the oversubscription reveals a prior error in classifying unlike allocations as simultaneous terminal inheritance claims.
Awliyāʾ أَوْلِيَاء: Patrons, protectors, allies, or relationships of loyal attachment, with the sense controlled by context. QCM rejects flattening awliyāʾ into ordinary ‘friends’ where allegiance is the issue.
ʿAwrah عَوْرَة: A term commonly used in later law for parts of the body treated as requiring concealment. Chapter 18 examines modesty through the Qurʾān’s own dress vocabulary rather than allowing later technical use of ʿawrah to replace the words the Book itself uses.
Āyah / Āyāt آيَة / آيَات: A sign; in Qurʾānic usage, also a verse or revealed sign. QCM preserves this wider field, which reaches beyond the numbered verses of the written muṣḥaf.
Aymān أَيْمَان: The plural of yamīn. Yamīn can mean the right hand, while the Qurʾān also uses aymān repeatedly for oaths and solemn pledges; that covenantal usage matters in QCM’s reading of mā malakat aymānukum.
ʿAbd mamlūk عَبْدٌ مَمْلُوك: An owned servant or slave. QCM uses this explicit Qurʾānic slavery vocabulary as a lexical control when testing whether different expressions should be translated as slavery.
ʿAdālah عَدَالَة: See Ittisāl al-sanad / ʿAdālah / Ḍabṭ.
Asrā / Fī aydīkum أَسْرَى / فِي أَيْدِيكُمْ: Asrā are captives; fī aydīkum means ‘in your hands.’ QCM uses this direct captivity language to distinguish battlefield custody from the covenantal expression mā malakat aymānukum.
Ayāmā أَيَامَىٰ: Those without spouses, broadly the unmarried. In Q. 24:32 the community is told to marry the ayāmā among them; Chapter 22 uses the term as part of the Qurʾān’s refusal to turn widowhood, divorce, or prior marital history into a permanent stigma against a new nikāḥ.
ʿAzm al-ṭalāq عَزْمُ الطَّلَاق: A settled resolve toward divorce. QCM reads Q. 2:227 as a deliberate turn toward dissolution after the īlāʾ period, not as a synonym for every angry utterance of ṭalāq.
Ahl أَهْل: People, household, or those belonging to or connected with a named relation. The word is relational rather than an automatic biological or legal category: Ahl al-Kitāb, Ahl al-Dhikr, Ahl Yathrib, and Ahl al-Bayt take their referent from what follows ahl. Chapter 21 therefore does not treat ahl al-farāʾiḍ as a synonym for warathah.
Ahl al-Bayt أَهْلُ الْبَيْت: The people or household related to al-Bayt. Chapter 8 tests later sectarian identifications against the Qurʾān’s own use of al-Bayt, the surrounding language of Q. 33:32–34, and Prophetic applications preserved in Hadith al-Kisāʾ.
Ahl al-Dhikr أَهْلُ الذِّكْر: People of knowledge or remembrance to whom those who do not know may turn. Chapter 8 uses the expression to affirm real expertise without converting expertise into unreviewable religious sovereignty.
Ahl al-Qiblah أَهْلُ الْقِبْلَة: The people of the qiblah, a later Sunni expression for Muslims united by the direction of prayer. Chapter 8 uses the phrase as an example of relational religious belonging and restraint in takfīr.

B

Bayān بَيَان: Clarification, explanation, or making something manifest. In QCM, bayān explains or applies what revelation contains; the label itself cannot prove that a later ruling is already present in the Book.
Burhān بُرْهَان: A decisive proof or manifest evidence. QCM uses the term to stress that religious claims must show their warrant rather than depend upon inherited confidence.
Bidʿah بِدْعَة: A newly originated or introduced thing. QCM does not condemn ordinary human novelty by the word alone; it uses the religious term where a new divine cause, prohibition, entitlement, or institution is attributed to Islam without Qurʾānic warrant.
Bulūgh al-nikāḥ / Balaghū al-nikāḥ بُلُوغُ النِّكَاح / بَلَغُوا النِّكَاح: Reaching the stage of nikāḥ; balaghū al-nikāḥ is the wording of Q. 4:6. QCM treats it as a genuine developmental threshold distinct from rushd, which governs independent property control.

D

Dalālah دَلَالَة: Indication or what a text actually proves. QCM separates dalālah from attribution: a report may be soundly transmitted while its meaning, legal category, duration, or scope remains disputed.
Dhī ẓufr ذِي ظُفُر: Literally, possessing a nail or claw. QCM keeps Q. 6:146’s placement of this animal category among restrictions specifically imposed on the Jews visible when evaluating later dietary claims.
Dhikr ذِكْر: Remembrance or reminder. QCM keeps the term’s devotional and revelatory functions visible rather than reducing it to one later devotional technique.
Dīn دِين: The religion, way of accountability, obedience, and judgment owed to Allah. QCM uses dīn as a Qurʾānic category larger than a later school or legal corpus and insists that no human authority may acquire parallel jurisdiction over it.
Duff دُفّ: A frame drum. Authentic reports preserve its use at Eid and weddings, giving QCM direct evidence that rhythmic instrumental performance cannot be declared universally ḥarām without further proof.
Ḍabṭ ضَبْط: See Ittisāl al-sanad / ʿAdālah / Ḍabṭ.
Ḍaʿīf ضَعِيف: See Ṣaḥīḥ / Ḥasan / Ḍaʿīf.
Ḍaraba ضَرَبَ: A broad Qurʾānic verb whose meaning is fixed by construction and context. QCM therefore does not make ‘beat’ the automatic definition of ḍaraba in Q. 4:34 before the verse’s grammar and sequence are examined.
Daʿwā / Miṣdāq دَعْوَى / مِصْدَاق: Daʿwā is a claim or proposition; miṣdāq is the concrete person, case, or referent to which the claim is said to apply. Chapter 8 distinguishes proving an office or doctrine from proving the historical claimant who is said to instantiate it.

F

Farīḍah / Farāʾiḍ فَرِيضَة / فَرَائِض: Farīḍah is a prescribed obligation, assigned due, or specified requirement; farāʾiḍ is its plural. The Qurʾān uses the root beyond inheritance, including specified marital obligations. Chapter 21 therefore does not treat farīḍah as a synonym for terminal inheritance ownership; the legal character of each prescribed due must be established from its Qurʾānic context.
Fasād fī al-arḍ فَسَاد فِي الْأَرْض: Corruption or destructive disorder in the land. QCM treats it as conduct involving public harm or disorder and keeps it distinct from a person’s change of belief.
Fiqh فِقْه: Literally, understanding or deep comprehension. In later usage it became the technical name for juristic understanding of law; QCM keeps that hierarchy clear: fiqh is human understanding of revelation and remains commentary.
Fisq / Fāsiq فِسْق / فَاسِق: Fisq is defiant departure from obedience; a fāsiq is one characterized by such defiance. 49:6 uses fāsiq in the verification command that becomes important to QCM’s Hadith methodology.
Furqān فُرْقَان: Criterion: that which separates and distinguishes truth from falsehood. QCM uses the Qurʾān’s self-description as Furqān to express its governing role over competing religious claims.
Faḥshāʾ فَحْشَاء: Gross indecency, shameful excess, or manifest sexual/moral obscenity. QCM therefore asks whether an act or content actually contains faḥshāʾ rather than manufacturing prohibition from a neutral medium, custom, or label that the Book itself did not condemn.
Fatwā فَتْوَى: A juristic answer or ruling given in response to a question. In QCM, a fatwā may be learned and persuasive but remains human fiqh and must show its warrant before being attributed to Allah.
Fayʾ فَيْء: Return or coming back. QCM keeps the concrete idea of return visible while allowing context to determine what is returning.
Furūj فُرُوج: The plural of farj: an opening, gap, fissure, or breach; in sexual contexts, the private opening and boundary of chastity. QCM preserves that root-field when reading the command to guard the furūj.

G

Ghināʾ غِنَاء: Music or singing, especially vocal musical performance, in the inherited Arabic-Islamic discussion. QCM keeps ghināʾ distinct from lahw al-ḥadīth; early application of Q. 31:6 to singing does not make the two expressions lexically identical.
Ghadd al-baṣar غَضُّ الْبَصَر: Ghadd is lowering, reducing, or restraining; al-baṣar is sight or seeing. QCM reads Q. 24:30–31 as placing moral responsibility for the gaze upon believing men and women themselves, especially where looking turns another person into an object of appetite.
Gharīb غَرِيب: See Mursal / Gharīb / Munqaṭiʿ.
Ghadīr Khumm غَدِير خُمّ: The location associated with the transmitted declaration, “For whomever I am his mawlā, ʿAlī is his mawlā.” Chapter 8 treats the report as part of the Twelver evidentiary architecture while separately testing what the wording establishes.

H

Ḥabl Allāh حَبْلُ اللَّه: The Rope of Allah. QCM adopts the Qurʾān-centred understanding while acknowledging the range: the revealed bond joins the community to Allah and cannot be replaced by a school or inherited opinion.
Hadith / Ḥadīth حَدِيث: Speech, report, account, or narration. In QCM, Hadith is the human transmission that reports the Prophet’s ﷺ words, actions, approvals, history, and Sunnah; Sunnah is the Prophetic way the report seeks to preserve.
Ḥalāl حَلَال: Lawful or permitted. QCM keeps ḥalāl distinct from ṭayyib, which carries the field of goodness, wholesomeness, or acceptability.
Ḥanīf / Ḥanīfiyyah حَنِيف / حَنِيفِيَّة: Turning away from deviation toward upright devotion to Allah. QCM uses ḥanīfiyyah in the Qurʾānic sense of sincere God-directed religion, especially in the architecture of Q. 98:5.
Ḥarām / Taḥrīm حَرَام / تَحْرِيم: Ḥarām means forbidden or inviolable; taḥrīm is the act of declaring or making something forbidden. In QCM, permanent religious taḥrīm is a claim made in Allah’s name and therefore requires divine warrant.
Ḥaẓẓ حَظّ: A portion, allotment, lot, or fortune. Its semantic field overlaps with naṣīb, but Abū Hilāl al-ʿAskarī treats ḥaẓẓ as broader than a portion produced only by division. Chapter 21 uses that nuance defensively: ḥaẓẓ does not by itself encode a universal per-capita male-double formula.
Ḥikmah حِكْمَة: Wisdom, sound judgment, or placing knowledge correctly in action. Chapter 12 tests the later equation of al-ḥikmah with a separate legislative corpus against the Qurʾān’s broader use of the word.
Ḥadhf حَذْف: Omission or ellipsis: leaving out wording because a contextual or grammatical indicator supplies what is understood. Classical Arabic theory requires a dalīl for genuine ḥadhf. Chapter 21 uses this principle in the downward one/two/above-two child sequence.
Ḥijāb حِجَاب: A barrier, screen, partition, or separation. In the Qurʾān, ḥijāb is not the name of a woman’s headscarf; Chapter 18 therefore reads dress law through the terms the Book actually uses, including khimār, jilbāb, juyūb, zīnah, and tabarruj.
Ḥudūd Allāh حُدُودُ اللَّه: The limits or boundaries set by Allah. QCM rejects the later narrowing of ḥudūd Allāh to fixed criminal punishments alone because the Qurʾān uses the expression across several legal and devotional fields. In Chapter 21, Q. 4:13–14 places this language directly after the estate instructions, so reducing an operative allotment or creating a terminal inheritance title beyond the Qurʾānic succession structure requires the strongest proof. QCM remains answerable to the same Book: a Qurʾānic interpretation must establish the meaning and scope it assigns to the text, while a later mechanism that changes an operative allotment must establish authority for that operation.
Ḥasan حَسَن: See Ṣaḥīḥ / Ḥasan / Ḍaʿīf.
Ḥilyah حِلْيَة: Ornament or wearable adornment. QCM keeps ḥilyah distinct from the broader zīnah: jewelry can be zīnah, but zīnah is not exhausted by jewelry, so Q. 24:31 cannot be narrowed to ornaments by definition alone.
Ḥimār / Ḥimār waḥshī حِمَار / حِمَار وَحْشِي: A donkey or ass, and a wild ass or onager. QCM uses the lawful wild-ass report to show that the shared noun ḥimār does not itself carry an intrinsic ruling of prohibition.
Ḥakam / Ḥakamayn حَكَم / حَكَمَيْن: An arbiter or adjudicator; ḥakamayn is the dual, two arbiters. Chapter 23 treats this as a bilateral institution of adjudication while distinguishing the explicit appointment from the debated extent of the arbiters’ coercive jurisdiction.
Hajr هَجْر: Leaving, forsaking, or withdrawing. Chapter 23 distinguishes this conduct from īlāʾ: hajr describes the withdrawal, while īlāʾ describes the bound abstention to which Q. 2:226 assigns a four-month limit.
Ḥulum حُلُم: The stage of sexual maturity or puberty. Q. 24:59 speaks of children reaching al-ḥulum; Chapter 22 uses that developmental language together with Q. 4:6 to preserve the Qurʾān’s distinction between childhood and the later marriageable category.
Hadith al-Kisāʾ حَدِيثُ الْكِسَاء: The “Hadith of the Cloak,” in which the Prophet gathers ʿAlī, Fāṭimah, al-Ḥasan, and al-Ḥusayn in connection with the purification verse. Chapter 8 distinguishes the report’s Prophetic application from the separate lexical question of the Qurʾānic definite al-Bayt.

I

ʿIbādah عِبَادَة: Service and worship directed to Allah. Chapter 9 treats ʿibādah as the purpose of the servant’s life and resists readings that dissolve it into inward realization while detaching it from obedience, moral action, and exclusive service to Allah.
Ibtidāʾ ابْتِدَاء: Origination or initiation. QCM uses it to distinguish a report that explains an existing revealed category from one being asked to originate a new permanent religious prohibition.
ʿIddah عِدَّة: The waiting period prescribed after divorce or widowhood before a woman may remarry. QCM treats ʿiddah as part of the Qurʾān’s ordered divorce and family-protection system, with its duration and conditions taken from the verses that establish them.
Iḥsān إِحْسَان: Doing what is beautiful and excellent, with moral consciousness before Allah. QCM uses iḥsān as a Qurʾānic ethic of excellence, mercy, and watchfulness that governs worship, family relations, and the spirit in which the Method itself should be practiced.
Iḥṣān إِحْصَان: Protection, fortification, chastity, or protected marital/legal status depending on context. QCM keeps iḥṣān distinct from iḥsān.
Ijmāʿ إِجْمَاع: Gathering or agreement; in uṣūl al-fiqh, consensus. QCM recognizes its historical and scholarly weight while keeping consensus within the category of human evidence.
Ijtihād اجْتِهَاد: Disciplined human effort to reason toward a ruling where interpretation is required. QCM treats ijtihād as fallible scholarly labour: it may be rigorous and indispensable, but it remains commentary and cannot become divine speech merely through prestige or repetition.
Ikhlāṣ إِخْلَاص: Sincerity and purification of devotion for Allah alone. QCM treats ikhlāṣ as essential to Qurʾān-centric reading because the reader must seek guidance rather than victory for a faction, school, or self.
ʿIllah عِلَّة: The effective legal cause or rationale used in juristic reasoning. QCM distinguishes a reason expressly supplied by revelation from a rationale inferred later, because an inferred ʿillah cannot silently become Allah’s own stated reason.
Infāq إِنْفَاق: Spending or expending wealth. In QCM’s family-law reading, infāq is the broader continuing duty of expenditure according to means and is distinct from the initial ṣaduqāt and from context-specific ujūr.
Isnād إِسْنَاد: The chain of transmitters through which a Hadith is attributed to an earlier source. Isnād primarily addresses attribution; QCM then examines the matn, meaning, capacity, and legal reach separately.
Istiʿānah اسْتِعَانَة: Seeking help or aid. Chapter 9 pairs istiʿānah with ʿibādah in Q. 1:5: the servant exists to serve Allah and acknowledges that he cannot fulfill that purpose by his own strength.
Istimtāʿ اسْتِمْتَاع: Benefiting or taking enjoyment from something. QCM rejects the assumption that the word itself means ‘temporary marriage’ and reads Q. 4:24 within its surrounding marital language.
Istibrāʾ اِسْتِبْرَاء: A waiting or verification period used to establish that a womb is free from pregnancy before sexual relations in certain transmitted legal settings. Chapter 11 separates this Prophetic condition from later proprietary conclusions attached to captivity.
Istiṣḥāb اسْتِصْحَاب: The juristic presumption that an established state or ruling continues until evidence changes it. Chapter 16 argues that istiṣḥāb cannot decide the duration of a reported prohibition before the legal nature of the original ruling has first been established.
Ithm إِثْم: In QCM, culpable wrongdoing involving ḥaqq-talafī: violation, loss, or infringement of a right.
Īlāʾ إِيلَاء: Binding oneself by oath or solemn resolve, especially to abstain or withdraw. QCM therefore does not reduce īlāʾ to a later technical formula about intercourse alone: the term names the binding withdrawal that precedes either return or ʿazm al-ṭalāq.
Ittisāl al-sanad / ʿAdālah / Ḍabṭ اتِّصَالُ السَّنَد / عَدَالَة / ضَبْط: Chain continuity, narrator probity, and precision of retention or transmission. QCM treats these as serious tests of attribution, not as proof by themselves of meaning, scope, or legal force.
Iʿrāḍ إِعْرَاض: Turning away, withdrawal, or aversion.
Iftidāʾ / Iftadat اِفْتِدَاء / اِفْتَدَتْ: Redemption or freeing oneself by giving something; iftadat is the feminine verb in Q. 2:229. QCM keeps the woman as the acting subject beneath the later technical label khulʿ.
Imām / Imāmah إِمَام / إِمَامَة: Imām can mean a leader, guide, model, record, or followed reference according to context; Imāmah is the office or condition of being an imām. Chapter 8 distinguishes the Qurʾānic range of imām from later theological claims about a perpetual protected office.
Imsāk إِمْسَاك: Holding, retaining, or keeping. QCM distinguishes this endpoint vocabulary from the initiating act of ṭalāq and from radd during the still-open waiting period.
Iṣlāḥ إِصْلَاح: Repair, putting right, or reconciliation through genuine correction. Q. 2:228 conditions radd upon an intention of iṣlāḥ; Chapter 23 therefore refuses to treat restoration during ʿiddah as a naked power to reclaim a wife without the purpose of repairing the marriage.
Iḥāṭah إِحَاطَة: Encompassing certainty or comprehensive knowledge. Chapter 8 uses al-Shāfiʿī’s distinction between acting on qualifying solitary reports and possessing the stronger certainty he describes as iḥāṭah.
Ikhtilāf / Tanāzuʿ اخْتِلَاف / تَنَازُع: Ikhtilāf is difference or divergence; tanāzuʿ is active dispute or contention. Chapter 8 allows ordinary juristic difference to remain visible while treating disputes that demand binding resolution according to the Qurʾānic court of return.
Istiḥsān اسْتِحْسَان: Juristic preference for a stronger consideration over an apparent analogy. Chapter 8 presents the Ḥanafī use of istiḥsān as a disciplined human corrective within fiqh, not as independent revelation.
Istinbāṭ اسْتِنْبَاط: The disciplined extraction or derivation of implications from evidence. Chapter 8 uses Q. 4:83 to recognize differentiated expertise while keeping the results of human derivation answerable to revelation.
ʿIṣmah عِصْمَة: Protection or preservation from error or sin; in mature Twelver doctrine, comprehensive divine protection of prophets and Imams. Chapter 8 tests whether the Qurʾānic evidence establishes the full scope claimed for that doctrine.

J

Jazāʾ جَزَاء: Literally, recompense, repayment, or consequence corresponding to an act. QCM therefore treats jazāʾ as part of the Qurʾān’s own legal vocabulary rather than letting later punishment terminology replace it.
Jihād جِهَاد: Striving, exertion, and spending oneself in Allah’s cause. QCM distinguishes jihād from qitāl: fighting can be one form of striving, but the Qurʾānic field of jihād also includes moral, intellectual, spiritual, and other forms of exertion.
Jilbāb جِلْبَاب: An outer garment; jalābīb is the plural. QCM reads the Qurʾānic command through this garment category and its context, without turning one historical cut, colour, or costume into the definition of the word.
Juyūb جُيُوب: Openings at the neck or chest; the plural of jayb.
Jarḥ wa-taʿdīl جَرْح وَتَعْدِيل: The Hadith-critical discipline of criticizing and accrediting transmitters. QCM values it as human evidence about transmission reliability, not as revelation or infallible certainty.

K

Kalām / Kalām Allāh كَلَام / كَلَامُ اللَّه: Speech; Kalām Allāh is the speech of Allah. QCM uses the expression for the Qurʾān’s divine rank and also distinguishes it from kalām as the later discipline of speculative or systematic theology.
Kalāla كَلَالَة: The collateral succession condition addressed in Q. 4:12 and Q. 4:176. Chapter 21 reaches the kalāla or sibling tier only after the descendant line and the blocking direct ascendant line no longer control the estate. A surviving mother does not by herself prevent the sibling tier from operating. The chapter treats Q. 4:12 and Q. 4:176 as two distinct sibling regimes and separately argues their genealogical mapping.
Khabīth / Khabāʾith خَبِيث / خَبَائِث: Bad, foul, corrupt, inferior, objectionable, or unpleasant, according to context; khabāʾith is the plural. QCM does not use khabīth as an automatic synonym for ḥarām, as Q. 2:267 and the garlic report show.
Khimār خِمَار: A covering; in inherited Arabic usage, a woman’s khimār commonly refers to a head-covering, and khumur is the plural. Q. 24:31 directs women to draw their khumur over their juyūb; QCM keeps the established garment meaning and the verse’s stated command distinct.
Khulʿ خُلْع: A form of marital separation in which release is obtained through an agreed return or compensation, commonly connected to Q. 2:229. QCM places khulʿ within the Qurʾān’s larger covenantal and divorce architecture rather than treating it as an isolated technical device.
Kiswah كِسْوَة: Clothing or provision of clothing. QCM preserves kiswah as one of the Qurʾān’s concrete maintenance terms rather than allowing every marital financial duty to collapse into the later word mahr.
Kitāb كِتَاب: Book or written decree, with the referent determined by context. Chapter 1 distinguishes the all-encompassing Mother Book with Allah from the distinct revealed Books sent in human language, including the Qurʾān, Tawrah, and Injīl.
Kūbah كُوبَة: A term in a prohibition report explained within the transmission as al-ṭabl, a drum. QCM includes the report in the strongest inherited case against instruments while separating attribution, wording, and legal scope.
Kufr كُفْر: Covering, concealing, or rejecting; in religious context, disbelief or rejection of truth. QCM keeps kufr distinct from takfīr, muḥārabah, and fasād fī al-arḍ so theological status is not silently converted into a criminal offence.
Khamr خَمْر: Intoxicating drink. QCM uses khamr as a control case showing that when Allah prohibits a category, the Qurʾān can name it and state the governing command directly.
Karāhah كَرَاهَة: See Karāhah / Makrūh.
Khabar al-khāṣṣah خَبَرُ الْخَاصَّة: A report transmitted through particular rather than public channels in al-Shāfiʿī’s epistemic discussion. Chapter 8 emphasizes the distinction between acting on such evidence and possessing the iḥāṭah of more certain proof.

L

Laghw لَغْو: Vain, idle, empty, or wrongful speech or action.
Lahw لَهْو: Diversion, distraction, or amusement. QCM reads lahw contextually; Q. 62:11 places it beside trade, showing that the fault can lie in being diverted from a duty rather than in the activity itself.
Lahw al-ḥadīth لَهْوُ الْحَدِيث: Vain or distracting talk.
Laʿib لَعِب: Play or amusement. QCM therefore reads the word morally and contextually rather than converting it into an automatic legal category of taḥrīm.
Lawḥ Maḥfūẓ لَوْحٌ مَحْفُوظ: The Preserved Tablet associated with the guarded divine record in Q. 85:21–22. Chapter 1 connects it to the Mother Book while distinguishing that exalted source from the humanly recited Arabic Qurʾān that comes from it.
Libās / Libās al-taqwā لِبَاس / لِبَاسُ التَّقْوَى: Libās is clothing or a garment. QCM keeps the concrete and metaphorical uses connected without collapsing them into one technical rule.
Luṭf لُطْف: Divine graciousness or beneficence. In Twelver theology, the principle of luṭf supports the claim that divine wisdom provides continuing protected guidance through the Imam after prophethood.

M

Mā malakat aymānukum مَا مَلَكَتْ أَيْمَانُكُمْ: Literally, what your aymān possess or hold. QCM reads the phrase through the Qurʾān’s covenantal use of aymān and its separate slavery vocabulary rather than letting the conventional ‘right hands possess’ translation settle the meaning.
Maʿnā / Mafhūm / Maẓhar / Maṣādīq مَعْنَى / مَفْهُوم / مَظْهَر / مَصَادِيق: Maʿnā is semantic meaning; mafhūm is the concept understood; maẓhar is the manifestation of that meaning in a passage; maṣādīq are the concrete cases to which it applies. QCM uses these distinctions to keep dictionary meaning, conceptual structure, textual manifestation, and real-world application from collapsing into one another.
Maʿāzif مَعَازِف: Musical instruments, or a broad class of instruments, in the Hadith and legal discussion. It is a report-side term rather than a Qurʾānic category, so QCM tests its legal force through attribution, wording, and context.
Madhhab مَذْهَب: Literally, a way or path. In later Islamic usage, madhhab became the name of a juristic school; QCM honours the schools as disciplined human understanding while keeping revelation above them.
Mahr مَهْر: The traditional juristic term for the marital payment or marriage grant. The Qurʾān itself uses ṣaduqāt, niḥlah, and ujūr; QCM preserves those Qurʾānic terms instead of allowing the later umbrella term mahr to erase their distinctions.
Karāhah / Makrūh كَرَاهَة / مَكْرُوه: Dislike or aversion; makrūh is that which is disliked. QCM keeps dislike or discouragement distinct from divine taḥrīm and does not let the former automatically establish the latter.
Makrūh taḥrīmī مَكْرُوه تَحْرِيمِيّ: A Ḥanafī category for a binding prohibition established by evidence below the level of definitive ḥarām. QCM uses it to show that jurists themselves distinguished evidentiary levels of prohibition.
Maʿrūf مَعْرُوف: What is known, recognized, accepted, or regarded as good. In QCM, maʿrūf can describe what society recognizes as wholesome or acceptable, while al-maʿrūf is governed by the Qurʾān’s moral teachings and limits.
Matn مَتْن: The substantive wording of a Hadith report, as distinct from its isnād. QCM examines the matn independently because a strong chain does not settle how broadly the wording should be read or what legal category it establishes.
Minhāj مِنْهَاج: A clear road, open path, or method of proceeding. QCM deliberately takes its methodological spirit from this Qurʾānic language: judge by what Allah sent down, weigh by His balance, and walk the clear path revelation provides.
Mīrāth مِيرَاث: Inheritance. Chapter 21 reconstructs the Qurʾānic distribution system by reading the inheritance verses together as one ordered architecture rather than treating each allocation as an isolated fraction.
Mīthāq مِيثَاق: A solemn covenant or binding pledge. Chapters 22 and 23 emphasizes the Qurʾān’s description of marriage as a mīthāqan ghalīẓan, a weighty covenant, and uses that category to govern the ethics of marriage and separation.
Mīzān مِيزَان: Balance or measure. QCM uses al-Mīzān as an attributive designation for the Qurʾān’s measuring and judging function: revelation supplies the standard by which competing claims are weighed.
Mizmār مِزْمَار: A pipe, flute, or wind instrument.
Muḥārabah مُحَارَبَة: Waging war or active hostile combat. QCM keeps muḥārabah distinct from riddah: changing belief and waging war are different acts.
Muhaymin مُهَيْمِن: Guardian, witness, or governing confirmer. In Q. 5:48 the Qurʾān is muhaymin over previous Scripture; QCM applies that established relation methodologically by refusing to place later religious sources above the revealed criterion.
Muṣḥaf مُصْحَف: The written codex containing the Qurʾānic text. QCM distinguishes the physical or written muṣḥaf from the divine speech it records while insisting that every verse preserved in the muṣḥaf remains part of the Qurʾānic evidence unless revelation itself establishes otherwise.
Muḥkam مُحْكَم: Made firm, secured, perfected, or decisive. Chapter 7 reads the Qurʾān as a Book made firm and rejects the assumption that Q. 3:7 creates one permanently clear class of verses and another inherently unclear class.
Muḥṣinīn / Muḥṣanāt مُحْصِنِين / مُحْصَنَات: Masculine and feminine forms from iḥṣān, denoting protection, chastity, or protected marital status according to context. QCM does not impose one later technical definition on every occurrence.
Munkar مُنْكَر: What is rejected, morally objectionable, or unrecognized as good. In QCM it stands opposite maʿrūf within the Qurʾānic moral order: social recognition matters, but the Qurʾān remains the criterion that determines whether a normalized practice is truly maʿrūf or has become munkar.
Muqayyad / Muṭlaq مُقَيَّد / مُطْلَق: Restricted and unrestricted expression. QCM uses such tools only where the restriction or lack of restriction arises from the actual language and assembled evidence.
Musāfiḥīn / Musāfiḥāt / Sifāḥ مُسَافِحِين / مُسَافِحَات / سِفَاح: Men and women pursuing sifāḥ, illicit or non-covenantal sexual intercourse. QCM contrasts this field with iḥṣān and nikāḥ as protected, accountable covenant.
Mutʿah مُتْعَة: Enjoyment, benefit, or provision; in later legal usage, also the name of temporary marriage. QCM keeps the Qurʾānic field of benefit distinct from the later technical category and does not read Q. 4:24 as naming temporary marriage.
Mutashābih مُتَشَابِه: Mutually resembling, similar, or liable to be confused through resemblance. Chapter 7 reads the term through this semantic field rather than as a technical label for verses whose meanings are permanently inaccessible.
Muttaqī مُتَّقِي: A person of taqwā: one who remains guarded and God-conscious before Allah. Chapter 1 uses the term in the discussion of hudan lil-muttaqīn and the Mother Book.
Mā ẓahara minhā / Mā yukhfīna min zīnatihinna مَا ظَهَرَ مِنْهَا / مَا يُخْفِينَ مِن زِينَتِهِنَّ: ‘What appears from it’ and ‘what they conceal’ of their adornment. QCM preserves the verse’s distinction between apparent and concealed zīnah rather than reducing all feminine beauty to a later anatomical list.
Maqṭūʿ مَقْطُوع: See Marfūʿ / Mawqūf / Maqṭūʿ.
Marfūʿ / Mawqūf / Maqṭūʿ مَرْفُوع / مَوْقُوف / مَقْطُوع: Hadith attribution levels: marfūʿ reaches the Prophet ﷺ, mawqūf stops at a Companion, and maqṭūʿ at a Successor or later early authority. QCM keeps these levels distinct.
Mawqūf مَوْقُوف: See Marfūʿ / Mawqūf / Maqṭūʿ.
Mursal / Gharīb / Munqaṭiʿ مُرْسَل / غَرِيب / مُنْقَطِع: Hadith transmission terms: mursal commonly omits the Companion link, gharīb has singular transmission at some point, and munqaṭiʿ contains a break. QCM treats them as descriptions of transmission structure, not self-executing verdicts.
Munqaṭiʿ مُنْقَطِع: See Mursal / Gharīb / Munqaṭiʿ.
Makhraj مَخْرَج: An exit, way out, or means of escape. Q. 65:2 places Allah’s promise of a makhraj beside the law of divorce; Chapter 23 treats the promise as part of the human meaning of obedience, including the possibility that the lawful way out of a marriage may be honourable separation.
Maqt مَقْت: Severe abhorrence or hateful wrong. QCM uses the explicit maqt of Q. 4:22 as a control when distinguishing what the Qurʾān directly condemns from later marital prohibitions.
Marratān مَرَّتَانِ: The dual of marrah: twice or two occurrences. In Q. 2:229, QCM asks what the surrounding process identifies as occurring twice and does not assume that ‘two verbal divorce tokens’ is contained in the word itself.
Mā qad salaf مَا قَدْ سَلَفَ: What has already passed or occurred. Chapter 22 uses the phrase as an important control when comparing explicit Qurʾānic marriage prohibitions with later claims that existing households had to be dissolved for other reasons.
Matāʿ مَتَاع: Benefit, provision, or something given for use and support. In Q. 2:241 divorced women are given matāʿ bi-l-maʿrūf; Chapter 23 keeps this general post-divorce provision distinct from a specified farīḍah and from the later technical use of mutʿah for temporary marriage.
Mathnā wa-Thulātha wa-Rubāʿ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ: The distributive forms ‘two, three, and four’ in Q. 4:3. QCM accepts the verse’s explicit permission of plurality but does not treat the phrase alone as an express prohibition of a fifth wife.
Mawaddah مَوَدَّة: Affection, loving attachment, or warm regard. Q. 30:21 places mawaddah together with sakan and raḥmah among the signs of Allah in marriage; Chapter 22 therefore treats affection as part of the Qurʾānic horizon of nikāḥ rather than reducing marriage to lawful sexual access.
Muḥallil مُحَلِّل: The man used in an arranged intervening marriage so a woman may become lawful again to a former husband. QCM distinguishes this engineered device from the genuine independent nikāḥ contemplated in Q. 2:230.
Maṣlaḥah مَصْلَحَة: Benefit, welfare, or a recognized good considered in juristic reasoning. Chapter 8 treats maṣlaḥah as a human method operating beneath revealed limits rather than a license to manufacture divine law.
Mawlā مَوْلَى: A relational term whose range can include patron, protector, ally, client, or one vested with authority according to context. Chapter 8 evaluates the Ghadīr declaration through both the word and the event in which it is transmitted.
Mujtahid / Muftī مُجْتَهِد / مُفْتِي: A mujtahid is a jurist qualified for disciplined independent legal reasoning; a muftī gives legal answers or fatwā. Chapter 8 affirms differentiated expertise while denying that either role becomes intrinsically infallible.

N

Nabī نَبِيّ: Prophet. In QCM, reports about Muḥammad ﷺ as Nabī may preserve judgment, circumstance, preference, administration, correction, or command; those settings matter when deciding what a report establishes for the wider Ummah.
Nahy نَهْي: Forbidding, restraining, or telling someone to stop. A genuine Prophetic nahy is binding in its proven setting; QCM requires additional evidence before classifying the object itself as permanently ḥarām.
Nakāl نَكَال: An exemplary punishment, deterrent, or restraining consequence that makes an offender or event a warning. In Q. 5:38, QCM treats nakāl as the purpose of the penalty; the word itself does not specify amputation.
Naṣīb نَصِيب: A share, portion, assigned part, or allotment. Its field overlaps with ḥaẓẓ; Abū Hilāl al-ʿAskarī associates naṣīb more directly with what reaches a person through apportionment. QCM does not make that distinction carry the inheritance argument by itself; the Qurʾānic structure remains controlling.
Naskh نَسْخ: Copying, transferring, replacing, or removing, depending on context; later legal theory uses naskh for abrogation. QCM requires a claimed cancellation of one revealed ruling by another to be demonstrated from the evidence.
Niḥlah نِحْلَة: A gift or giving without seeking a compensating exchange. QCM treats this as decisive against understanding the marriage grant as a purchase price for the woman’s body or as payment that creates a sexual debt against her.
Nikāḥ نِكَاح: The marriage covenant. Chapter 22 treats nikāḥ as a solemn Qurʾānic covenant structured by consent, responsibility, maʿrūf, protection, and iḥsān rather than reducing it to sexual access or a bare contract of ownership.
Nūr نُور: Light. The Qurʾān uses nūr for revealed guidance, and Q. 7:157 praises those who follow the light sent down with the Messenger ﷺ; QCM therefore keeps the Rasūl’s religious mission tied to the revelation he carries.
Nāsikh / Mansūkh نَاسِخ / مَنْسُوخ: Nāsikh is that which replaces or removes; mansūkh is that which is displaced. QCM requires actual Qurʾānic evidence of replacement rather than allowing the later labels themselves to prove abrogation.
Nushūz نُشُوز: Rising, elevation, or standing away from a settled level. QCM therefore treats nushūz as a human marital breach, withdrawal, or rebellion against the covenant rather than as a technical synonym for female disobedience.
Nisāʾ نِسَاء: Women. Its importance in Chapter 23 is categorical: Q. 65:4 speaks of min nisāʾikum, “from among your women,” while the Qurʾān elsewhere names children as ṭifl or aṭfāl.
Naṣṣ نَصّ: An explicit text or designation. In the Twelver succession argument of Chapter 8, naṣṣ refers especially to the claimed designation by which one Imam identifies the next.

Q

Qāʾim-maqām قَائِم مَقَام: Literally, standing in the place of another. Chapter 21 uses the expression as an authorial T2 label for continuation when the immediate person in a direct family position has died. Its strongest application is downward: a deceased child’s surviving branch continues that child’s place and owns the branch directly. The upward application, in which a higher ascendant may continue an absent parent’s position, is a weaker T2 inference and is identified as such. Q. 5:107 supplies Qurʾānic language for persons who “stand in the place” of others in a testamentary setting; Q. 4:23 and the breadth of awlād provide different corroborative lineage anchors. None of these passages by itself supplies the full inheritance rule.
Al-qarābah al-nāfiʿah القرابة النافعة: Beneficial or meaningful kinship. An authorial QCM label for the discretionary field in which actual relationship and benefit may inform maʿrūf. Chapter 21 restricts it to genuinely discretionary matters, such as waṣiyyah among non-wārith kin or choices among equally ranked residual relatives. It never reduces a fixed Qurʾānic right, changes an established succession position, or creates a wārith whom the Book has not placed in that position.
Qānitāt / Qunūt قَانِتَات / قُنُوت: Devoted obedience, constancy, humility, and submission before Allah; qānitāt is the feminine plural. In Q. 4:34, QCM reads the term through its wider God-directed Qurʾānic usage; the verse does not name husbands as the object.
Qaṭaʿa قَطَعَ: To cut, sever, interrupt, separate, or cut off, according to context. QCM emphasizes this Qurʾānic range because Q. 5:38 uses the verb without specifying a surgical procedure, wrist, or anatomical removal.
Qawl al-Faṣl قَوْلُ الْفَصْل: The decisive or separating word. QCM uses Q. 86:13–14 to emphasize the Qurʾān’s function as speech that separates and settles rather than serving as decoration for conclusions reached elsewhere.
Qarīnah قَرِينَة: A contextual, grammatical, or situational indicator that selects or constrains meaning. QCM requires a qarīnah before moving a word from its direct sense to a figurative or specialized one.
Qawwāmūn / Qiwāmah قَوَّامُون / قِوَامَة: Literally, those who stand to maintain, uphold, support, or carry responsibility; qiwāmah names that duty-bearing function. QCM rejects translations that turn the term into an abstract male rank of domination.
Qirāʾāt قِرَاءَات: Recognized Qurʾānic readings transmitted within the recitational tradition. QCM treats their variation as part of the Qurʾān’s public transmission history, compatible with the coherence of the Book.
Qitāl قِتَال: Fighting or armed combat. QCM distinguishes qitāl from the wider term jihād so that verses about fighting retain their concrete legal limits while the broader Qurʾānic demand for striving is not militarized.
Qiyās قِيَاس: Analogical reasoning in fiqh, extending a ruling from one case to another through a shared effective cause. QCM accepts analogy as human reasoning while requiring any divine legal category to remain grounded in revelation.
Qurʾān قُرْآن: Something recited and read repeatedly, a recitation returned to again and again. QCM emphasizes that repeated engagement: the Qurʾān is recited, revisited, pondered, followed, and lived.
Qiyāmah قِيَامَة: Rising, standing up, or resurrection. QCM preserves the concrete movement in the word while using the established Qurʾānic term for the final resurrection and accountability.
Qisṭ / ʿAdl قِسْط / عَدْل: Two overlapping Qurʾānic terms in the field of justice, fairness, and equitable dealing. Chapter 22 keeps both words visible without forcing either complete synonymy or a rigid lexical opposition that the verse itself does not establish.
Qurūʾ قُرُوء: The plural of qarʾ, the counted waiting measure in Q. 2:228. Classical jurists disputed menstruation versus intervals of purity; QCM’s divorce-process argument requires the counted period without depending on resolution of that dispute.

R

Rajm رَجْم: Stoning to death. The Qurʾān uses the root r-j-m for stoning, yet never names rajm as the punishment for zinā; Chapter 20 tests the inherited penalty against the explicit punishment in Q. 24:2.
Rasūl رَسُول: Messenger: one sent with a message. In QCM, the Rasūl is the commissioned bearer of the risālah and the revealed nūr; his binding religious authority operates through the message Allah sent with him.
Riddah رِدَّة: Turning back or apostasy from faith. Chapter 19 keeps riddah distinct from muḥārabah and fasād fī al-arḍ, because the Qurʾān treats change of belief and hostile or destructive conduct as different categories.
Rijs رِجْس: Filth, foulness, pollution, or strong repugnance, according to context. QCM gives the word its full seriousness while requiring the surrounding evidence to establish legal duration and scope.
Risālah رِسَالَة: The message or commissioned communication carried by a Rasūl. In QCM, the Messenger’s binding religious mission is tied to the revelation Allah sends through him.
Rizq رِزْق: Provision or sustenance. In the family-law architecture, QCM distinguishes rizq from the initial marital grant and from ujūr: it belongs to the continuing material provision through which dependents are maintained.
Riwāyah bil-Maʿnā رِوَايَة بِالْمَعْنَى: Transmission by meaning rather than exact wording. Chapter 13 treats its classical acceptance as a reminder that an authentic report may securely preserve a Prophetic meaning without preserving every word verbatim.
Rukhṣah رُخْصَة: A concession, permission, or relaxation from a stricter rule or circumstance.
Raḥmah رَحْمَة: Mercy, compassion, and tender care. Q. 30:21 places raḥmah with sakan and mawaddah in the Qurʾānic description of marriage; Chapters 22 and 23 also preserves mercy at the point of separation, where a covenant may end without either spouse leaving the care or provision of Allah.
Radd رَدّ: Returning or restoring. In classical inheritance law, radd is the return of undistributed residue to eligible sharers when no ordinary residuary takes it. In Chapter 23, radd also denotes restoration within the divorce process and is kept distinct from imsāk and from a later new nikāḥ.
Rushd رُشْد: Sound judgment, right-mindedness, or mature competence. Q. 4:6 makes rushd the test for handing managed orphan property over to its owner, so Chapter 21 uses it to mark the end of guardianship. Chapter 22 keeps rushd distinct from bulūgh al-nikāḥ and does not turn the property-management test into an explicit universal formula for marriage validity.

S

Ṣaduqāt صَدُقَات: The Qurʾānic name in Q. QCM treats ṣaduqāt as a primary Qurʾānic term and refuses to let the later umbrella word mahr erase it.
Ṣalāh صَلَاة: The Qurʾānic practice of prayer and directed devotion to Allah. QCM secures its ritual meaning from the Book’s own language while also acknowledging its wider devotional field and the public transmission of its practiced form through tawātur ʿamalī.
Sāmidūn سَامِدُون: A Qurʾānic word in Q. 53:61. QCM preserves that early evidence while refusing to make sāmidūn a legal synonym for every instance of singing.
Sharīʿah شَرِيعَة: A divinely given way or path of law and guidance. QCM reserves this divine category for revealed guidance and uses fiqh for human understanding and organization of that guidance.
Shirʿah شِرْعَة: A divinely appointed law or way. QCM uses the pair to describe revelation as both a divinely given order and a clear way of proceeding.
Sunnah سُنَّة: An established way, path, practice, or pattern. In QCM, the authentic Sunnah is the Prophet’s ﷺ lived way; Hadith reports are human testimony that seeks to preserve that way and must be examined accordingly.
Ṣabr صَبْر: Restraint, patient constancy, steadfast endurance, and holding oneself to a course. QCM reads ṣabr as disciplined constancy rather than passive waiting: it keeps the servant attached to truth when hardship or desire pulls away.
Ṣaḥīḥ / Ḥasan / Ḍaʿīf صَحِيح / حَسَن / ضَعِيف: Hadith transmission grades meaning sound, good or acceptable, and weak. QCM treats them as evidence about transmission, not automatic proof of meaning, Prophetic capacity, scope, or legal force.
Sariqah / Sāriq سَرِقَة / سَارِق: Sariqah is theft and a sāriq is a thief. QCM keeps the offence distinct from the penalty wording: sariqah names the crime, while the surrounding terms determine the prescribed response.
Sakan سَكَن: Rest, settled tranquility, or a place of repose. Chapter 22 treats this as one of the Qurʾānic purposes of marriage and a control against reducing nikāḥ to possession or sexual entitlement.
Shiqāq شِقَاق: A split, breach, or serious rupture between two sides. Chapters 22 and 23 uses the term for serious bilateral marital rupture rather than treating every conflict as one spouse’s unilateral disobedience.
Ṣulḥ صُلْح: Reconciliation, settlement, or an agreed making-right between parties. Chapter 23 treats ṣulḥ as genuinely bilateral and distinct from coerced endurance.
Sadd al-dharāʾiʿ سَدُّ الذَّرَائِع: Blocking means expected to lead to a prohibited or harmful end. Chapter 8 treats preventive reasoning as a useful human tool that remains answerable to the Qurʾān and proportionate to the evidence of harm.

T

Taʿaqqul تَعَقُّل: Reasoned understanding: using the ʿaql to connect, restrain, and comprehend. QCM treats the Qurʾān’s repeated appeals to reason as part of its rejection of passive religious inheritance.
Tabarruj تَبَرُّج: Conspicuous display or self-presentation in the modesty discussion. Chapter 18 treats tabarruj as a Qurʾānic moral category distinct from the mere existence of clothing and therefore resists reducing modesty to one garment or one piece of hair covering.
Ṭabl طَبْل: A drum. QCM keeps this identification visible without turning the gloss into a Qurʾānic category.
Tadabbur تَدَبُّر: Deep, sustained reflection that follows a matter through its relationships and consequences. QCM treats tadabbur as a Qurʾānic duty of readers: gather related verses, trace the language, and let the Book correct assumptions.
Tafakkur تَفَكُّر: Deliberate thinking and reflection. QCM places tafakkur beside tadabbur and taʿaqqul as part of the intellectual service the Qurʾān asks from its readers.
Tafṣīl / Mufaṣṣal تَفْصِيل / مُفَصَّل: Detailing, distinguishing, or setting matters out distinctly. QCM treats the Qurʾān’s description of the Book as mufaṣṣal as evidence for careful attention to the boundaries Allah actually specifies.
Tafsīr تَفْسِير: Explanation or interpretation of the Qurʾān. QCM honours the tafsīr tradition as indispensable commentary while insisting that no commentator, however learned, becomes a court above the Book.
Tafsīr al-Qurʾān bi-l-Qurʾān تَفْسِيرُ الْقُرْآنِ بِالْقُرْآن: Interpreting the Qurʾān through the Qurʾān. QCM treats this as the first interpretive discipline: gather related passages, preserve distinctions, and refuse readings that force the coherent Book against itself.
Taḥrīm تَحْرِيم: See Ḥarām / Taḥrīm.
Takhṣīṣ تَخْصِيص: Specification or restriction of a general expression by qualifying evidence. QCM accepts lawful takhṣīṣ as a real interpretive tool but requires the specifying evidence to be strong enough for the legal consequence claimed.
Takfīr تَكْفِير: Declaring or judging someone to be a kāfir. QCM keeps this human judgment distinct from kufr itself and from the Qurʾānic categories governing violence and public aggression.
Ṭalāq طَلَاق: Divorce. Chapter 23 reads ṭalāq as a regulated Qurʾānic process with sequence, waiting periods, witnesses, financial duties, and limits rather than as an instantaneous private formula detached from the protections surrounding separation.
Tanqīḥ تَنْقِيح: Sifting, purification, or critical filtering.
Taqwā تَقْوَى: God-conscious guarding and vigilance. QCM connects the root to protection: the muttaqī guards against crossing Allah’s limits and remains awake to the signs and commands of Allah.
Tawātur تَوَاتُر: Succession or recurrence one after another; in transmission terminology, mass or public transmission through numerous carriers. QCM uses tawātur to describe the public stability of Qurʾānic transmission, while the Book’s divine authority comes from Allah.
Tawātur ʿamalī تَوَاتُر عَمَلِيّ: Mass-transmitted practice: a public action carried continuously through the community. QCM uses it especially for lived Sunnah such as the practiced form of ṣalāh.
Tawḥīd تَوْحِيد: The exclusive oneness of Allah in worship, service, dependence, and ultimate authority. Chapter 9 places the paired declaration ‘You alone we serve; You alone we ask for help’ at the centre of the servant’s relationship to Allah.
Taʾwīl تَأْوِيل: The outcome, end, realization, or final reality to which something returns. Chapter 7 traces this Qurʾānic usage and treats ordinary interpretation as a different question.
Ṭayyib / Ṭayyibāt طَيِّب / طَيِّبَات: Good, wholesome, pleasant, clean, or worthy; ṭayyibāt is the plural. QCM keeps ṭayyib distinct from ḥalāl, especially because Q. 4:160 calls things withheld from the Jews as punishment ṭayyibāt.
Tilāwah تِلَاوَة: Recitation with the root sense of following. Q. 91:2 describes the moon as following the sun; QCM therefore treats true tilāwah as reading joined to understanding, obedience, and repeated return.
Taqlīd تَقْلِيد: Following another person’s legal position without independently examining its proof. QCM permits reliance on expertise while keeping every human conclusion corrigible and answerable to the Qurʾān.
Thayyib / Bikr ثَيِّب / بِكْر: Thayyib is a non-virgin, paradigmatically through previous marriage; bikr is a virgin. QCM does not redefine thayyib as ‘currently married’ when evaluating consent reports or the rajm corpus.
Thiyāb ثِيَاب: Garments or clothes, the plural of thawb. QCM uses that distinction to show that modesty cannot be reduced to one garment: clothing rules and the moral regulation of display remain related but distinct.
Tibyān تِبْيَان: Clear exposition, clarification, or making a matter manifest. QCM therefore understands the Qurʾān as a clear exposition of everything required for the religious guidance it undertakes to provide, not as an encyclopedia of every created fact.
Tarabbuṣ تَرَبُّص: Waiting, remaining in expectation, or allowing a measured period to pass. Chapter 23 uses the repeated temporal structure as evidence that time performs legal work in dissolution.
Tasrīḥ / Firāq تَسْرِيح / فِرَاق: Release and separation. QCM keeps these endpoint terms distinct from ṭalāq as the initiating movement and from radd or imsāk while the marriage remains recoverable.
Tawakkul تَوَكُّل: Reliance upon Allah after doing what He requires. QCM does not use trust in Allah as a substitute for duties already commanded, including those governing divorce and support.
Ṭifl / Aṭfāl طِفْل / أَطْفَال: A child / children. Chapter 23 uses this explicit childhood vocabulary as a control when Q. 65:4 speaks instead of nisāʾ, women.
Taʿzīr تَعْزِير: Discretionary discipline or punishment not fixed as a Qurʾānic ḥadd. Chapter 8 cites juristic discussion of taʿzīr to show how school affiliation could acquire institutional and coercive force.
Taqiyyah تَقِيَّة: Protective concealment under danger or persecution. Chapter 8 grants its protective rationale while noting the later epistemic problem of identifying which transmitted instruction represents the binding teaching.
Taṣwīb / Takhṭiʾah تَصْوِيب / تَخْطِئَة: The uṣūl debate over whether conflicting qualified juristic conclusions can all be correct in relation to Allah’s ruling, or whether one reaches the truth while others may remain excused for sincere error.
Thaqalayn الثَّقَلَيْن: “The two weighty things,” a label for reports joining the Book of Allah with the Prophet’s Ahl al-Bayt or ʿitrah. Chapter 8 keeps the distinct transmitted recensions visible rather than collapsing them into one wording.

U

Ujūr / Ajr أُجُور / أَجْر: Ajr is a due, recompense, reward, or compensation; ujūr is the plural. The Qurʾān uses the term in different settings, including marriage and nursing, so QCM lets context determine the precise due.
Umm al-Kitāb / Mother Book أُمُّ الْكِتَاب: The all-encompassing Book with Allah from which revealed Books come. Chapter 1 distinguishes this comprehensive divine record from the Arabic Qurʾān, which is a distinct revealed Book sent for guidance, judgment, warning, mercy, and accountability.
Uṣūl al-fiqh أُصُولُ الْفِقْه: The principles and methods by which jurists derive law from sources. QCM uses these tools where helpful while keeping every method answerable to the Qurʾān.
ʿUqdah / ʿUqdat al-nikāḥ عُقْدَة / عُقْدَةُ النِّكَاح: A knot, bond, or binding tie; ʿuqdat al-nikāḥ is the bond of marriage. QCM treats it as evidence that nikāḥ is deliberately formed as a binding covenant.
Ulū al-Amr أُولُو الْأَمْر: Those entrusted with authority or command among the believers. Chapter 8 examines Q. 4:59 and Q. 4:83 to distinguish real communal authority from a claim of intrinsic infallibility.
ʿUrf عُرْف: Custom or recognized social usage. Chapter 8 accepts its value in clarifying human facts and language while keeping custom beneath the moral and legal limits of revelation.

W

Wārith / Warathah وَارِث / وَرَثَة: Wārith is an inheritor; warathah is the plural. Chapter 21 reserves terminal wārith status for a person whom the Qurʾān identifies explicitly or necessarily through its own succession structure. Receiving a named fraction does not by itself establish that title; guardianship, maintenance, lawful consumption, testamentary provision, or designation as ahl of a farīḍah must not be collapsed into inheritance ownership.
Walad / Awlād وَلَد / أَوْلَاد: Walad is a child or offspring, male or female according to context; awlād is its plural, children or offspring. Q. 4:11 begins with awlādikum, “your children,” and later uses singular walad in the conditional parent clauses. Chapter 21 preserves walad where the exact Qurʾānic wording carries the argument and ordinarily uses “child,” “children,” or “descendant line” in explanatory prose. Under the separately argued T2 branch rule, a deceased child’s surviving descendants may continue that descendant line.
Wālid / Wālidān وَالِد / وَالِدَان: Wālid is a begetting parent; wālidān is the dual form, the two parents. In the inherited kalāla shorthand discussed in Chapter 21, wālid refers to the father; extending an absent father’s position through a higher paternal ascendant is a separate T2 continuation rule. Wālid must not be confused with walad, the child or offspring.
Waṣiyyah وَصِيَّة: A bequest, testamentary direction, or binding provision according to context. Chapter 21 treats Q. 2:180 as the general estate duty toward parents and near kin bi-l-maʿrūf, while Q. 2:240 gives the widow a specific post-death protection of provision and residence. Q. 2:180 is displaced for a person when the Qurʾān activates that person as wārith; waṣiyyah does not create a second personal entitlement on top of an inheritance right already established. Waṣiyyah operates alongside inheritance but is not a synonym for it.
Walī / Wilāyah وَلِيّ / وِلَايَة: Walī denotes a protector, guardian, patron, ally, or entrusted authority according to context; wilāyah is that relationship. In QCM marriage, the walī protects and assists the covenant but does not own a woman’s will.
Waʿẓ وَعْظ: Serious counsel, admonition, or moral warning. In the Q. 4:34 branch, waʿẓ comes before withdrawal in the sleeping places; Chapter 23 reads that sequence as an attempt to confront marital breach through speech before the relationship moves into hajr.

Y

Yad / Aydī يَد / أَيْدِي: Yad belongs in Qurʾānic usage to a semantic field that includes hand, agency, capacity, possession, operative means, and what a person brings forward through action. Aydī is its plural. Chapter 15 does not assume that the bodily hand is the lexical essence and that every wider use is secondary metaphor. The Qurʾān itself uses aydī for human deeds and agency, including in the expressions bimā kasabat aydīkum (Q. 42:30) and bimā kasabat aydī al-nās (Q. 30:41). Context determines when the physical limb is intended.

Z

Zakāh زَكَاة: Purifying obligatory giving. QCM treats zakāh as a communal expression of service to Allah that orders wealth toward the rights and needs of others, rather than reducing worship to private spirituality.
Zaygh زَيْغ: Deviation or inclination away from the straight course. Chapter 7 emphasizes the sequence of Q. 3:7: zaygh is already present in the heart before the person follows what has become resembling and seeks discord or its taʾwīl.
Zinā زِنًى: Unlawful sexual intercourse. QCM treats Q. 24:2 as the Qurʾān’s explicit punishment text and requires any marital-status distinction that changes that punishment to show its warrant.
Zīnah زِينَة: Adornment, beauty, or what is displayed as adornment. Chapter 18 lets context determine what zīnah includes and avoids turning the word itself into a fixed list of body parts or garments.
Zūr زُور: Falsehood, falsification, or wrongful testimony. Classical tafsīr may apply al-zūr in Q. 25:72 to singing, but QCM keeps the Qurʾānic category broader than that application.
Ẓihār ظِهَار: From ẓahr, the back. QCM therefore treats ẓihār as condemned speech to be repaired, not as a divinely recognized shortcut to ṭalāq.
Ẓulm / al-Ẓālimūn ظُلْم / الظَّالِمُون: Wrongdoing, injustice, or placing a matter wrongfully; al-ẓālimūn are the wrongdoers or unjust ones. Chapter 23 treats this as an extreme Qurʾānic warning against making dissolution operate outside the boundaries Allah has set.
Ẓann ظَنّ: Conjecture, supposition, or probabilistic judgment according to context. Chapter 8 keeps probabilistic evidence visible as probabilistic, especially where legal consequence becomes severe.

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