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Islam

Principles

Islam (Quran) — Core Principles

Minimal operational principle set synthesized from the batch-level Quran distillation (book-level; all 114 suras across 9 thematic-batch files; 38 batch-level principles). Source: J. M. Rodwell, The Koran (1861). Method: 00-methodology.md. This is one structured reading, not authoritative — and emphatically so for Islam, which holds the Quran to be the literal Arabic speech of God and strictly untranslatable (any rendering is human tafsīr, never "the Quran"). No within-tradition reviewer was secured; Rodwell's 1861 English is itself one interpretation, and the Sunnah/Hadith and fiqh interpretive layer is deferred, not spoken for (see README). This points back to the Arabic and to qualified teachers; it must not be presented to a Muslim family as the text itself. Each principle carries a cross-tradition note — the claim that may converge vs the warrant that may diverge — to feed the cross-tradition Atlas.

Cross-lingual prose discipline: Arabic transliterations appear in principle titles, the untranslatables glossary (this file + 00-methodology.md), and direct quotations from Rodwell where Rodwell's English is the load-bearing claim. Synthesis prose explains in English with explicit glossary-anchor references back to 00-methodology.md#canonical-theme-taxonomies rather than ad-hoc foreign tokens.

Sectarian framing flag: this core-principle reflects predominantly Sunni canonical formalizations of the Five Pillars, the Six Articles, and the chain of prophets. Twelver Shia (which adds imāma as a foundational doctrine, teaches the uṣūl al-dīn / furūʿ al-dīn schema with 10 branches including jihād, amr bi-l-maʿrūf, and tawallī, and reads Q 5:3 as referring to the Ghadīr Khumm appointment of ʿAlī), Ismaili tradition (with its daʿāʾim), and Ibadi tradition (predominantly in Oman; distinct kalām on divine attributes, free will, and the imamate) would frame several of these principles differently. within-tradition reviewer outreach to scholars from at least Sunni and Twelver Shia traditions is the proper next step. See audit §5 (F1) for detail.

Why 17

The original 14 emerged from clustering the 38 batch-level principles by intent (not forced to match any other tradition's count; the parallel with the Tanakh's 14 was coincidental). The set grew to 17 in the structural-completeness retrofit after the sample-deep audit found three canonical Islamic structures that the core-principle needed to name as standalone principles: al-asmāʾ al-ḥusnā (the doctrine of the divine names as the structured knowledge of God; P15), ṣawm* + *ḥajj (the worship-in-time and worship-in-place pair completing the Five Pillars enumeration; P16 — promoted standalone rather than folded into P8 to preserve P8's ṣalāt/zakāt/dhikr day-by-day spine), and ummah wasaṭ (the witness-people self-description as a positive identity-claim; P17). Five existing principles were expanded with named structures: P1 (Six Articles credal axis + asmāʾ ḥusnā link), P2 (khātam al-nabiyyīn — the prophetic seal), P8 (acknowledgement that ṣawm and ḥajj are sister-pillars handled at P16), P9 (the named eschatological imagery: al-mīzān, al-janna, al-nār; partial deferral on al-ṣirāṭ-as-bridge), P10 (iḥsān named alongside birr and taqwā). The bar is 100% canonical-taxonomy coverage against the list in 00-methodology.md. Hubs: tawḥīd (P1), mercy-and-justice held together (P3), and the reckoning (P9) recur across the most batches — the structural centre of the corpus. The single non-negotiable is tawḥīd; its denial (shirk, associating partners with God) is the gravest error.

The 17 principles

P1 — God is one, eternal, incomparable (tawḥīd; the shahāda; the integrated arkān al-īmān)

"He is God alone: God the eternal! He begetteth not, and He is not begotten; and there is none like unto Him." God is the Living, Eternal, sleepless Sovereign whose Throne reaches over the heavens and earth. His absolute oneness is the single non-negotiable foundation; to associate any partner with Him (shirk) is the gravest sin. This is Islam's load-bearing centre, condensed in the shahāda and recited daily. The tawḥīd doctrine integrates into what tradition names arkān al-īmān (the Six Articles of Faith — see canonical taxonomies): belief in God, His angels, His revealed books, His messengers, and the Last Day — the first five are anchored together at "Each one believeth in God, and His Angels, and His Books, and His Apostles" (Q 2:285) and again at Q 4:136; the sixth article (qadar, divine decree) is hadith-formalized as a set-member (see Scope note below). The Six Articles' substance is distributed across P1 (God + angels), P2 (books + messengers), and P9 (Last Day + the substance of qadar in Q 36:12, Q 87:3). The doctrine is taught further through al-asmāʾ al-ḥusnā — see P15 — the structured knowledge of God through His "most excellent titles": the Raḥmān/Raḥīm pair heading every sura, the al-Ḥayy al-Qayyūm of the Throne Verse, the cascade of names in Q 59:22–24 ("He is God beside whom there is no god: He is the King, the Holy, the Peaceful, the Faithful, the Guardian, the Mighty, the Strong, the Most High").

  • Covers: B1-P1, B5-P1, B7-P4, B3-P1 (tawḥīd facet); supplementary: B10-P1 (Throne Verse), B12-P1 (al-Ikhlāṣ + muʿawwidhatān) · Evidence: Q 112:1–4, 2:255, 5:3, 2:285 (Six Articles enumerated as a set), 4:136 (independent attestation), 20:8 ("God! There is no God but He! Most excellent His titles!"), 59:22–24 (cascade of names) (supplementary per-ayah attestations: Q 1:1–3, 2:255, 96:1, 112:1–4, 113:1–5, 114:1–6); angels: Q 21:26–28 ("honoured servants"), Q 33:43 ("He and His angels bless you")
  • Untranslatable: tawḥīd (God's absolute oneness/unicity; Rodwell: "the Unity"); islām (submission/surrender to God); its opposite shirk; arkān al-īmān (the Six Articles of Faith — the integrated credo); al-asmāʾ al-ḥusnā (the "most beautiful names" — see P15)
  • Cross-tradition note: claim (ultimate reality is one and alone worthy of worship) converges with the Shema and other monotheisms; warrant — a single personal God who "begetteth not, and is not begotten" — is deliberately sharpened against Trinitarian Christianity and against polytheism. A boundary, not a convergence. Highest lived-centrality (al-Ikhlāṣ + the shahāda). The Six Articles as an integrated credo (named here as a structural sub-element rather than a standalone principle because the load-bearing doctrine is tawḥīd, not the credal-enumeration itself) gives the Atlas its first explicit Islamic credal-structure parallel — to be compared with Maimonides' Thirteen Principles (Judaism), the Nicene Creed (Christianity, post-NT), and the Three Refuges (Buddhism).

P2 — God has sent one continuous message through a chain of prophets, sealed in Muhammad (khātam al-nabiyyīn)

"No apostle have we sent before thee to whom we did not reveal that 'Verily there is no God beside me: therefore worship me.'" Noah, Abraham, Joseph, Moses, Jesus, and Muhammad preach one identical message; "we make no distinction between" the messengers. Abraham is the model of pure monotheism ("sound in faith… not of those who join gods with God"); Jesus and Mary are honoured — Jesus a "servant of God" and prophet, not divine. The recited word (qurʾān) is the final revelation; "this day have I perfected your religion." The chain is sealed: "Muhammad is not the father of any man among you, but he is the Apostle of God, and the seal of the prophets: and God knoweth all things" (Q 33:40). The doctrine of khātam al-nabiyyīn (the seal of the prophets — see canonical taxonomies) is the load-bearing finality anchor that the "perfected your religion" verse (Q 5:3) implies and that Q 33:40 names explicitly. Sectarian note: doctrinally uncontested across Sunni and Shia (Aḥmadī claims of post-Muhammadan prophethood are rejected as outside the tradition).

  • Covers: B3-P1, B5-C7 (affirm all prophets), B6-P2 (prophetic-family facet), B7-P4, B2-P1 (recited-word facet) · Evidence: Q 21:25, 16:120, 6:79, 19:30, 3:84, 2:285, 96:1–5, 33:40 (the seal — khātam al-nabiyyīn)
  • Untranslatable: islām (submission); the qurʾān (recitation) as God's speech; khātam al-nabiyyīn (the seal of the prophets — the doctrine of prophetic finality in Muhammad)
  • Cross-tradition note: claim (God speaks through chosen messengers across history) converges with Judaism and Christianity; warrant — that the message is identical at every stage, that Jesus is prophet-not-divine, and that the revelation is final and complete — diverges sharply from Christianity (a same-figures/different-status flag) and the finality claim does not converge by design. The khātam doctrine sharpens the Atlas's finality-of-revelation axis: Islam (Muhammad as final and complete) vs Christianity (Christ as final and complete) vs Bahá'í (progressive revelation, ongoing) vs Hinduism (continuing avatāras) vs Buddhism (no final revelation; many buddhas). A real Atlas finding waiting to be made.

P3 — The one God is both Merciful and Just (raḥma + ʿadl)

"The compassionate, the merciful!" stands beside "King on the day of reckoning." Mercy (raḥma) is the most-named divine attribute — His "mercy embraceth all things," and however grave the sin, "despair not of God's mercy, for all sins doth God forgive" — yet the same God judges every deed. He "will not burden any soul beyond its power," and is nearer to a person "than his neck-vein." Mercy and justice are held together as one deliberate both/and, the central balance of the whole Quran.

  • Covers: B1-P2, B4-P2, B5-P4, B7-P2 (justice-and-mercy facet); supplementary: B10-P2 (al-Fātiḥa per-ayah), B11-P4 (al-Raḥmān refrain), B12-P7 (al-Tawwāb) · Evidence: Q 1:1–3, 7:156, 39:53, 2:286, 50:16 (supplementary per-ayah: Q 1:1–4, 55:1–4 + the 31-fold refrain, 93:3–8, 110:3)
  • Untranslatable: raḥma (mercy/compassion; the name al-Raḥmān al-Raḥīm heads almost every sura); ʿadl (justice/equity)
  • Cross-tradition note: claim (the moral order is both merciful and just) converges with theistic traditions; warrant — one personal God who is the single source of both mercy and judgment — diverges from impersonal karma and from mercy mediated through a savior. A strong convergence candidate at the claim level.

P4 — The world and the self are signs (āyāt) of the Creator, who is intimately near

Rain, fruit, the alternation of night and day, the human frame — "in this are signs for those who ponder." Creation is gift ("of goodliest fabric we created man") and a summons to recognize its Maker, who "knoweth what the soul whispereth" and is "closer to him than his neck-vein." The whole of nature is a tapestry of āyāt pointing to the one God.

  • Covers: B4-P1, B2-P1 (creation-as-gift facet), B1-C8 (intimacy); supplementary: B11-P1 (Light Verse), B11-P3 (ordered cosmos & mīzān), B11-P6 (God knows the inmost) · Evidence: Q 16:10–11, 50:16, 95:4, 93:3–5 (supplementary per-ayah: Q 24:35–36, 36:36–40, 55:5–9, 67:1–4, 67:13–14)
  • Untranslatable: āyāt (signs / verses — the same word names a Quranic verse and a sign in nature)
  • Cross-tradition note: claim (the natural order witnesses to a transcendent source) converges with theistic natural theology (the Psalms, Christian theology of creation); warrant (the one God of tawḥīd, explicitly anti-polytheist) is monotheistic.

P5 — The human bears an innate disposition to God (fiṭra) and a stewardship of the earth (khalīfa, amāna)

God made man for "the Faith which God hath made, and for which He hath made man" (fiṭra), "honoured the children of Adam," appointed him "vicegerent in the earth" (khalīfa), and laid on him the trust (amāna) that "the Heavens and the Earth and the Mountains" declined to bear. Human nature is oriented to its Maker and entrusted with the world; this life is the trial in which the trust is answered.

  • Covers: B4-P3, B8-P4 (amāna facet); supplementary: B11-P6 (life-as-test under the knowing God), B12-P4 (dual capacity of the soul) · Evidence: Q 30:30, 6:165, 2:30, 17:70, 33:72, 67:2 (supplementary per-ayah: Q 67:2, 91:7–10, 95:4–6)
  • Untranslatable: fiṭra (the innate, God-given disposition toward truth); khalīfa (vicegerent/steward); amāna (the trust/responsibility freely assumed)
  • Cross-tradition note: claim (humans have an innate orientation to the good and a responsibility for creation) converges with the imago-Dei / stewardship reading in the Tanakh and the Christian tradition; warrant — fiṭra as a sound created disposition needing no redeemer — diverges from the Christian doctrine of fallen nature requiring grace. A key Atlas axis; fiṭra/khalīfa/amāna are WEAK-distinctive jewels.

P6 — Each soul is individually accountable — no one bears another's burden

"The heavy laden shall not be laden with another's load"; "the burdened soul shall not bear the burden of another"; and "we never punished until we had first sent an apostle." Each soul "shall enjoy the good which it hath acquired, and shall bear the evil for the acquirement of which it laboured." Moral responsibility is strictly personal and presupposes a fair warning.

  • Covers: B4-P4, B5-P4 (capacity facet) · Evidence: Q 17:15, 35:18, 2:286
  • Cross-tradition note: claim (personal moral responsibility) converges with Buddhist self-purification and the Tanakh's "every one shall die for his own iniquity"; warrant is a sharp divergence from Christian vicarious atonement — a same-domain/opposite-warrant flag for the Atlas.

P7 — Faith is a free turning, never coercion ("no compulsion in religion")

"Let there be no compulsion in Religion. Now is the right way made distinct from error." "Let him then who will, believe; and let him who will, be an infidel" — God does not compel; "wilt thou compel men to become believers?" "To you be your religion; to me my religion." Faith must be freely grasped — "a strong handle that shall not be broken."

  • Covers: B5-P2, B4-P5 (free-response facet), B1-P4; supplementary: B12-P8 (Q 109 per-ayah) · Evidence: Q 2:256, 18:29, 10:99, 109:6 (supplementary per-ayah: Q 109:1–6)
  • Cross-tradition note: claim (faith cannot be coerced; conscience is free) converges with modern liberal and some Christian articulations; warrant (truth self-evidently distinct from error before the one God) is theistic, and the historical scope of Q 2:256 is contested within the tradition — flagged.

P8 — Worship is prayer (ṣalāt) joined to almsgiving (zakāt) and sustained by remembrance (dhikr) — the daily devotional spine

"Observe prayer, and pay the legal impost, and cleave fast to God." The successful believers "humble them in their prayer… and are doers of alms deeds." The recurring twin pillars — ṣalāt and zakāt, devotion to God inseparable from giving to others — are anchored by the night-vigil and "Shall not men's hearts repose in the thought of God?" Worship and dependence are directed "to Thee only," guidance sought on "the straight path." P8 carries the day-by-day worship rhythm (five prayers, the yearly zakāt, constant dhikr); the yearly fast (ṣawm in Ramaḍān) and once-in-a-lifetime pilgrimage (ḥajj) are sister-pillars handled at P16 below to preserve P8's day-by-day spine and to give the time-and-place worship-pair its own canonical naming.

  • Covers: B8-P1, B1-P3, B9-P3, B4-P5 (dhikr facet); supplementary: B10-P3 (al-Fātiḥa per-ayah), B11-P1 (dhikr in temples) · Evidence: Q 1:4–6, 22:78, 23:1–8, 73:1–8, 13:28, 20:14 (supplementary per-ayah: Q 1:5–7, 24:36, 87:14–15)
  • Untranslatable: ṣalāt (the prescribed ritual prayer); zakāt (the obligatory purifying almsgiving); dhikr (remembrance of God)
  • Cross-tradition note: claim (devotion and charity belong together; contemplative discipline steadies the soul) converges with the Tanakh's prayer-and-tzedakah and the Gospel's prayer-and-almsgiving and with meditative practice across traditions; warrant (commanded by the one God; remembrance of God) is theistic — contrasting the non-theistic object of Buddhist meditation. Zakāt as an obligatory, quantified levy is a WEAK-distinctive feature. Together with P16, the Five Pillars (arkān al-Islām) substance is named at the principle level: P1 carries the shahāda (the witness of tawḥīd), P8 the day-by-day ṣalāt+zakāt+dhikr, P16 the yearly ṣawm and once-lifetime ḥajj. The set-of-five-as-a-set enumeration is hadith-formalized (see Scope note); the individual pillars are each Quranically anchored.

P9 — A certain Day of Reckoning weighs every deed; this life is a test (al-ākhira, al-ḥisāb, al-mīzān; al-janna and al-nār)

"Whosoever shall have wrought an atom's weight of good shall behold it, and whosoever… an atom's weight of evil shall behold it." Resurrection is "the great News… they shall certainly know its truth." God "created death and life to prove which of you will be most righteous in deed." The reckoning is the eschatological backbone of Quranic ethics — the smallest deed counts. The named eschatological imagery the Quran gives is structural and load-bearing. The scales (al-mīzān): "Just balances will we set up for the day of the resurrection, neither shall any soul be wronged in aught; though, were a work but the weight of a grain of mustard seed, we would bring it forth to be weighed" (Q 21:47), and in al-Qāriʿa: "Then as to him whose balances are heavy — his shall be a life that shall please him well: and as to him whose balances are light — his dwelling-place shall be the pit" (Q 101:6–9). The two final dwellings are the Garden (al-janna): "The Garden of Eden, which the God of Mercy hath promised to his servants" (Q 19:61), and the Fire (al-nār), where the wrongdoer dwells. Al-mīzān names the eschatological-scales sense distinct from the commercial mīzān (Q 17:35, Q 83:1–3) and the cosmological mīzān (Q 55:7–9) — all three uses are the same Arabic word, but the eschatological sense is the load-bearing one here. The bridge over Hell (al-ṣirāṭ) is partial deferral (cat. 2; imagery substantially hadith-elaborated — see Scope note); the Quranic ṣirāṭ of Q 1:6 (al-ṣirāṭ al-mustaqīm, "the straight path") is a different sense.

  • Covers: B2-P2, B9-P4 (hereafter facet), B8-P4 (life-as-test facet); supplementary: B11-P2 (works + traces), B11-P3 (cosmological mīzān), B12-P2 (atom-weight reckoning) · Evidence: Q 99:1–8, 75:36–40, 78:1–5, 67:2, 21:47 (the just balances of resurrection — eschatological mīzān), 101:6–9 (heavy/light balances — al-Qāriʿa), 19:61 (the Garden of Eden), Q 78:21–30, 88:1–10 (the Fire) (supplementary per-ayah: Q 36:12, 67:2, 78:1–5, 78:17–20, 99:1–8, 100:9–11, 101:6–9, 102:8)
  • Untranslatable: al-ākhira (the hereafter); al-ḥisāb (the reckoning); al-mīzān (in the eschatological-scales sense, distinct from the commercial and cosmological mīzān); al-janna (the Garden — the believer's final dwelling); al-nār (the Fire — the wrongdoer's final dwelling); yawm al-dīn (the Day of Judgment); yawm al-qiyāma (the Day of Resurrection)
  • Cross-tradition note: claim (deeds have consequences; even the smallest counts; this life is a moral probation) converges very widely — with Buddhist karma, biblical judgment; warrant (a personal God judging on a single Last Day) diverges from karmic causation across rebirths and from non-eschatological ethics. The Quranic imaged structures — the just balances set up on the Day, the named final dwellings (Garden and Fire) — parallel without converging on the Christian Last Judgment (the divine throne) and the dharmic karmic-results unfolding (no single Day, no final scales). A real Atlas finding waiting to be made on the eschatological-imagery axis.

P10 — Righteousness (birr, taqwā, iḥsān) is faith made active in mercy to the vulnerable, not ritual form

"There is no piety in turning your faces toward the east or the west," but in believing and then disbursing wealth "to kindred, and to the orphans, and the needy, and the wayfarer," observing prayer, paying zakāt, keeping promises, and bearing hardship. The denier of religion is the one who "thrusteth away the orphan, and stirreth not others up to feed the poor"; the steep path is "to ransom the captive, or to feed… the orphan… or the poor." The righteous feed the needy "for the sake of God," seeking "neither recompense nor thanks." Wealth is a trust to be spent, not hoarded. Beyond strict justice (ʿadl) stands iḥsān (the doing of the beautiful — see canonical taxonomies): "Verily, God enjoineth justice and the doing of good and gifts to kindred" (Q 16:90 — the ʿadl/iḥsān pairing as the heart of God's command); "do good, for God loveth those who do good" (Q 2:195, where the muḥsinīn — doers of iḥsān — are named as God's beloved); and the constitutive ayah of widening duty: "Worship God, and join not aught with Him in worship. Be good [iḥsān] to parents, and to kindred, and to orphans, and to the poor, and to a neighbour, whether kinsman or new-comer, and to a fellow traveller, and to the wayfarer, and to the slaves whom your right hands hold" (Q 4:36 — tawḥīd roots and iḥsān radiates from closest blood out to the newcomer and the slave). The three concentric Quranic concepts: birr (active charity to specific persons) is the outward act; taqwā (God-consciousness as the heart-tone) is its interior; iḥsān (the beautiful, going beyond what is owed) is its furthest reach. In tradition, iḥsān names the third station of the ḥadīth Jibrīl schema (islām → īmān → iḥsān: "to worship God as if you saw Him, for if you do not see Him, He sees you") — the station-as-named is hadith-formalized (partial deferral, see Scope note), but the Quranic concept of iḥsān itself is in-corpus and now named here.

  • Covers: B5-P3, B2-P3, B8-P2, B9-P4 (selfless-charity facet); supplementary: B10-P4 (birr per-ayah), B10-P5 (al-Māʿūn), B12-P3 (juzʾ-level), B13-P1 (widening circle of duty — Q 4:36 iḥsān) · Evidence: Q 2:177, 107:1–3, 90:11–16, 57:7, 76:8–9, 16:90 ("God enjoineth justice and the doing of good" — ʿadl + iḥsān), 2:195 ("God loveth those who do good" — muḥsinīn), 4:36 (the widening circle of iḥsān) (supplementary per-ayah: Q 2:177 full, Q 4:36, 17:23–26, 93:9–11, 107:1–7)
  • Untranslatable: taqwā (God-consciousness/reverent awe; Rodwell flattens to "fear of God"/"piety"); birr (righteousness as active charity); iḥsān (doing the beautiful — going beyond strict ʿadl to acting with excellence; Rodwell variously "be good" / "kindness," which flattens distinctly); the muḥsinīn are those who do iḥsān
  • Cross-tradition note: a strong convergence candidate — closely parallels the prophetic critique of empty ritual in the Tanakh and the Gospels, Catholic Social Doctrine's "universal destination of goods," and Buddhist "practice over recitation"; warrant (charity as the content of taqwā and a test before the reckoning) is theistic. With iḥsān now named, P10 gives the corpus its Sufi/iḥsān-axis voice: the inward-attentive station that the Sufi tradition (al-Ghazālī, Ibn ʿArabī, Rumi) reads as the load-bearing inner dimension of the religion. This adds an Islamic voice to the Atlas's apophatic-and-mystical findings (the Apophasis form-convergence) and to the inward-virtue/interiority theme alongside the Christian "purity of heart" (Matthew 5:8) and Confucian cheng (sincerity). The three-concept concentric structure (birr ⊂ taqwā ⊂ iḥsān) is itself a distinctive Quranic ethical architecture, per Izutsu's Ethico-Religious Concepts.

P11 — Justice (ʿadl) is unconditional — even against self, kin, or enemy — and protects the sanctity of every life

"Stand fast to justice, when ye bear witness before God, though it be against yourselves, or your parents, or your kindred"; "let not ill-will at any induce you not to act uprightly." Justice is owed even to those one dislikes, and "God forbiddeth you not to deal with kindness and fairness toward those who… have not driven you forth." And "he who slayeth any one… shall be as though he had slain all mankind; but he who saveth a life… as though he had saved all mankind alive." Honesty in dealings is included — "woe to those who stint the measure."

  • Covers: B6-P1, B7-P2, B7-P3, B2-P4 (honest-measure facet); supplementary: B13-P2 (sanctity of life), B13-P3 (economic integrity), B13-P6 (kindness to non-belligerents) · Evidence: Q 4:135, 5:8, 5:32, 60:7–8, 83:1–3 (supplementary per-ayah: Q 17:31, 17:33, 17:35, 60:8)
  • Untranslatable: ʿadl (justice/equity)
  • Cross-tradition note: a strong convergence candidate — parallels "justice, justice shalt thou pursue," "love your enemies," Buddhist non-hatred, and Christian social justice; warrant (justice as witness before God, with the hope of God-given reconciliation rather than unconditional self-emptying love) is theistic. The sanctity-of-one-life = all-mankind statement is among the Quran's clearest universal-ethics contributions.

P12 — All people share one origin and equal honour; rank is by taqwā, not lineage (taʿāruf)

"We have created you of a male and a female; and… divided you into peoples and tribes that ye might have knowledge one of another. Truly, the most worthy of honour in the sight of God is he who feareth Him most." Diversity of peoples is for mutual knowledge (taʿāruf); honour is by God-consciousness, never by race, tribe, or lineage. The believing community (ummah) is a religious, not ethnic, body, ordering its affairs by mutual consultation (shūrā). The community's distinctive self-description as ummah wasaṭ (the central/balanced witness-people, Q 2:143) is treated standalone at P17.

  • Covers: B6-P2, B8-P3 (shūrā/ummah facet); supplementary: B13-P6 (Q 49:13 per-ayah + Q 60:8) · Evidence: Q 49:13, 3:84, 42:38 (supplementary per-ayah: Q 49:13, 60:8 — verbatim Rodwell anchors for taʿāruf and birr-toward-non-belligerents)
  • Untranslatable: ummah (the community of believers — religious, not ethnic); taqwā (God-consciousness); shūrā (mutual consultation); taʿāruf (mutual knowledge of one another)
  • Cross-tradition note: a strong convergence candidate — directly parallels Christian human dignity and the imago-Dei, and Stoic/Buddhist universalism; warrant (created by one God, ranked by taqwā) is theistic. The anti-racism/anti-tribalism claim is one of the Quran's clearest universal-ethics contributions. Shūrā converges with Catholic Social Doctrine's subsidiarity/participation.

P13 — Honour, mercy, and forgiveness order the family and the community

"Kindness to your parents… say not to them 'Fie!'… speak to them with respectful speech; and defer humbly to them out of tenderness," praying God's compassion on them "even as they reared me when I was little." The ummah lives by guarded speech — "let not men laugh men to scorn… neither defame one another… avoid frequent suspicions." God loves those "who master their anger, and forgive others," and "the servants of the God of Mercy… walk upon the Earth softly; and when the ignorant address them, they reply, 'Peace!'" Covenants and oaths are to be kept; cooperate only in good.

  • Covers: B6-P3, B6-P4, B6-P5, B8-P4 (peaceable-conduct facet), B7-P1 (covenant-keeping facet); supplementary: B13-P1 (the duties), B13-P4 (speech ethics), B13-P5 (humility) · Evidence: Q 17:23–24, 49:11–12, 24:35, 3:134, 25:63, 5:1–2 (supplementary per-ayah: Q 4:36, 17:23–24, 17:34, 17:36, 17:37–38, 49:11, 49:12)
  • Untranslatable: ummah (the community of believers)
  • Cross-tradition note: near-universal convergence — honour to parents parallels the Decalogue's "honour thy father and mother" and Confucian xiào; guarded speech, mastering anger, forgiveness, and covenant-fidelity converge with Christian and Buddhist ethics; warrant theistic.

P14 — Patient endurance (ṣabr) and gratitude (shukr) carry the believing heart

"Seek help with patience and with prayer, for God is with the patient." The prophets persevere under mockery — "Put thou up with what they say" — and forgive, as Joseph did. "Along with trouble cometh ease": trial is real but not final. And God's bounties are countless — "which then of the bounties of your Lord will ye twain deny?" — calling for gratitude; the human is one whom "In a right way have we guided… be he thankful or ungrateful." Ṣabr and shukr are the twin movements of the heart that trusts a merciful God.

  • Covers: B5-P5, B3-P2, B9-P1, B9-P2; supplementary: B11-P4 (al-Raḥmān refrain + Q 67:23), B12-P5 (Q 93–94 pastoral), B12-P6 (wealth-illusion + kanūd) · Evidence: Q 2:153, 38:17, 12:90–92, 94:5–6, 55:1–13, 76:1–3 (supplementary per-ayah: Q 55:1–4, 55:13 refrain, 67:23, 93:3–8, 94:5–6, 100:6–8, 103:1–3)
  • Untranslatable: ṣabr (patient endurance/steadfastness); shukr (gratitude); jihād (striving/struggle, inner and outer) noted as the broader effort ṣabr serves
  • Cross-tradition note: a strong convergence candidate at the claim level (endurance through suffering — cf. Buddhist kshānti, Christian hope; gratitude — cf. biblical thanksgiving, Stoic gratitude); warrant (trust in a merciful personal God's promise that ease follows hardship) is theistic, vs the Buddhist diagnosis that suffering is rooted in craving and the impersonal Giver of non-theistic gratitude.

P15 — Al-asmāʾ al-ḥusnā: God is known through His most beautiful names

Tawḥīd (P1) is held not as a bare unity but as a structured knowledge of God through what tradition names al-asmāʾ al-ḥusnā (the "most beautiful" or "most excellent" names — see canonical taxonomies). The Quran teaches this as a doctrine of how God is known, not as a free-floating list. The locus classicus is Q 7:180: "Most excellent titles hath God: by these call ye on Him, and stand aloof from those who pervert his titles." It is reinforced at Q 17:110: "SAY: Call upon God (Allah), or call upon the God of Mercy (Arrahman), by whichsoever ye will invoke him: He hath most excellent names." And at Q 20:8, in introducing the call to Moses: "God! There is no God but He! Most excellent His titles!" The doctrine is densely concentrated at Q 59:22–24, where a cascade of names follows in close succession: "He is the Compassionate, the Merciful… He is God beside whom there is no god: He is the King, the Holy, the Peaceful, the Faithful, the Guardian, the Mighty, the Strong, the Most High!… He is God, the Producer, the Maker, the Fashioner! To Him are ascribed excellent titles. Whatever is in the Heavens and in the Earth praiseth Him." The doxological vocabulary the Quran teaches is how tawḥīd is held and taught — not propositionally but through invocation. The most-recited single sura after al-Fātiḥa is al-Ikhlāṣ (Q 112), itself a name-doctrine compression. The recurring opening al-Raḥmān al-Raḥīm (the structurally rhymed pair: Raḥmān the general mercy to all creation; Raḥīm the specific mercy to believers) heads almost every sura — the divine names are not decorative; they are liturgical theology. The classical formulation the 99 names is hadith-derived (Tirmidhī's hadith of God's ninety-nine names and the one who counts them entering Paradise) and the specific list varies across transmitters (Schimmel, Islam: An Introduction; McAuliffe, Cambridge Companion to the Qur'ān). The doctrine of the divine names as God's self-disclosure is in-corpus; the enumeration as 99 is hadith-formalized (partial deferral, see Scope note).

  • Covers: B1-P1 (tawḥīd hub — Q 112 al-Ikhlāṣ as a name-doctrine compression); B4-P2 (mercy as God's most-named attribute); supplementary: B11-P4 (al-Raḥmān refrain), B12-P7 (al-Tawwāb) · Evidence: Q 7:180 ("Most excellent titles hath God" — the locus classicus); Q 17:110 ("He hath most excellent names" — Allah/Arrahman invocation); Q 20:8 ("Most excellent His titles!"); Q 59:22–24 (the densest single cascade of names: al-Raḥmān, al-Raḥīm, al-Mālik, al-Quddūs, al-Salām, al-Muʾmin, al-Muhaymin, al-ʿAzīz, al-Jabbār, al-Mutakabbir, al-Khāliq, al-Bāriʾ, al-Muṣawwir); Q 112 (al-Ikhlāṣ as a name-doctrine in compressed form); Q 2:255 (Throne Verse — al-Ḥayy al-Qayyūm); recurring al-Raḥmān al-Raḥīm (heading every sura but Q 9) · Future work: anchor Q 7:180 and Q 17:110 in books/04-signs-mercy-and-call.md and books/09-patience-gratitude-heart.md per audit Recommendation 9
  • Untranslatable: al-asmāʾ al-ḥusnā ("the most beautiful names" / "the most excellent names" — Rodwell variously "most excellent titles" / "most excellent names" / "excellent titles" — the doctrinal structure of how tawḥīd is held and taught); al-Raḥmān (the general-mercy name — heading every sura); al-Raḥīm (the specific-mercy name — paired with al-Raḥmān); al-Ḥayy al-Qayyūm (the Living, the Self-Subsisting — the load-bearing pair of the Throne Verse)
  • Cross-tradition note: a primary Atlas finding — the doxological-theology axis. The claim (God is known through structured invocation of His attributes) loosely converges with the Jewish tradition's Seventy Names of God (and the avoidance of speaking the Tetragrammaton, replaced by titles like Ha-Shem) and with the Christian liturgical tradition of the divine attributes (Te Deum, the Litany of the Sacred Heart, the Akathist hymns). The warrant, however, is distinctively Islamic: tawḥīd is structurally held by al-asmāʾ al-ḥusnā — the names are the epistemology of monotheism, not a devotional addendum to it. The names do not split God (which would be shirk); they enumerate aspects of the one. The structural-form parallels (Jewish name-traditions, Christian litany, Hindu Vishnu sahasranama of the thousand names of Vishnu — though that is enumerative of a deity within a polytheistic substrate, different in warrant) are an Atlas comparison waiting to be made. WEAK-distinctive jewel — the asmāʾ ḥusnā as the doctrinal-structure of tawḥīd-as-knowledge.

P16 — Ṣawm and ḥajj: worship-in-time and worship-in-place complete the Five Pillars

Beyond the day-by-day worship of ṣalāt+zakāt+dhikr (P8) stand two further pillars that structure time and place for the believer: the yearly fast (ṣawm) of Ramaḍān, and the once-in-a-lifetime pilgrimage (ḥajj) to the Sacred Mosque at Mecca. Ṣawm is anchored in al-Baqara at Q 2:183–185: the believer fasts the month of Ramaḍān — "As to the month Ramadhan in which the Koran was sent down to be man's guidance, and an explanation of that guidance, and of that illumination, as soon as any one of you observeth the moon, let him set about the fast; but he who is sick, or upon a journey, shall fast a like number of other days. God wisheth you ease, but wisheth not your discomfort" (Q 2:185); the obligation is qualified by sickness and travel, and the month is given doctrinal weight as the month of revelation. Ḥajj is anchored in Āl ʿImrān at Q 3:96–97: "The first temple that was founded for mankind, was that in Becca, — Blessed, and a guidance to human beings. In it are evident signs, even the standing-place of Abraham: and he who entereth it is safe. And the pilgrimage to the temple, is a service due to God from those who are able to journey thither" (Q 3:97 — the pilgrimage as a service due to God); and at al-Ḥajj (Q 22:27): "And proclaim to the peoples a PILGRIMAGE: Let them come to thee on foot and on every fleet camel, arriving by every deep defile." The ritual scaffolding (the iḥrām, the circling, the standing at ʿArafāt, the appointed sacrifice) is detailed across Q 2:196–203 and Q 22. Ḥajj is itself qualified by istiṭāʿa (capability — "from those who are able to journey thither") and is once-in-a-lifetime obligatory. Together with P8 (ṣalāt+zakāt+dhikr as day-by-day) and P1 (the shahāda as the witness of tawḥīd), the Five Pillars (arkān al-Islām) substance is now named at the principle level. The set-of-five-as-a-set enumeration is hadith-formalized (the ḥadīth Jibrīl, Bukhārī, Muslim) — see Scope note for explicit deferral; the individual pillars are each Quranically anchored.

  • Covers: B5-CX (new — Q 2:183–185 anchored in books/05 per structural-completeness retrofit); B8-CX (new — Q 3:96–97 and Q 22:27 anchored in books/08) · Evidence: Q 2:183–185 (the fast of Ramaḍān — ṣawm); Q 3:96–97 (the first temple at Becca + pilgrimage as service due to God — ḥajj anchor); Q 22:27 (the proclamation of the pilgrimage); Q 2:196–203 (the ritual scaffolding) · Future work: anchor Q 2:183–185 in books/05 and Q 3:97 / Q 22:27 in books/08 per audit Recommendation 2
  • Untranslatable: ṣawm (the fast — Rodwell's "the fast" preserves the term's specificity; the obligation is the month of Ramaḍān); ḥajj (the pilgrimage to Mecca — Rodwell's "Pilgrimage" capitalized; the once-in-a-lifetime obligation conditional on capability); Ramaḍān (Rodwell: "Ramadhan" — the ninth month, the month of revelation, the month of fasting); iḥrām (the consecrated state of the pilgrim); istiṭāʿa (the capability that conditions the ḥajj obligation); arkān al-Islām (the Five Pillars as a set)
  • Cross-tradition note: a convergence candidate at the form level: every developed tradition has a worship-in-time + worship-in-place structure. Worship-in-time parallels include the Jewish Yom Kippur fast, the Christian Lenten fast, the Bahá'í 19-day fast, the Hindu ekādaśī fasts — though ṣawm as a month-long daily fast from dawn to dusk is distinctive in its intensity and communal density. Worship-in-place parallels include the Jewish pilgrimage to Jerusalem (Pesach, Shavuot, Sukkot), the Christian pilgrimage to Jerusalem / Rome / Santiago, the Hindu tīrtha-yātrā, the Buddhist Bodh Gaya pilgrimage — though ḥajj as a unified worldwide convergence on one site at one time is structurally distinctive. The warrant is the standard Quranic theistic warrant: commanded by the one God, time and place are His by His prerogative, the believer responds. Same-structural-form, partially-shared substance: the cross-tradition Atlas should surface the Five Pillars (Islam) / Eightfold Path (Buddhism) / Five Great Vows (Jainism) / Three Pillars (Sikhism) / Five Constants (Confucianism) as a same-structural-form-different-substance Atlas finding (per structural-completeness cross-tradition likely findings).

P17 — Ummah wasaṭ: the believing community is a central/balanced witness-people

Beyond the universal-dignity teaching of P12 (one origin, taʿāruf, honour by taqwā) stands a distinctive positive identity-claim about the ummah itself: it is the ummah wasaṭ (the middle/balanced/just community — see canonical taxonomies). Rodwell renders the locus classicus (Q 2:143): "Thus have we made you a central people, that ye may be witnesses in regard to mankind, and that the apostle may be a witness in regard to you." Two things are anchored here in one ayah: a self-description (the community is wasaṭ — middle, central, balanced, just), and a vocation (the community is to be witnesses — shuhadāʾ — in regard to mankind). The image is of a community that stands neither at one extreme nor another, in middle position with respect to other peoples, and that the apostle (Muhammad) holds in turn as witness — a double witness-structure. Wasaṭ carries the cluster of senses "middle / balanced / central / equitable / just" — Rodwell's "central" is defensible but flattens the moral-balance weight that wasaṭ carries in Quranic Arabic. The doctrine does double duty in the Quran: it identifies the community and it issues the moral demand of balanced living, of avoiding the extremes that other peoples are charged with falling into (the ahl al-kitāb contexts in al-Baqara). It is a load-bearing self-description in modern Islamic ethics (per Izutsu and the modern wasaṭiyya movement) and a clear positive identity-claim — a vocation more than a boundary.

  • Covers: B5-CX (new — Q 2:143 anchored in books/05 per structural-completeness retrofit) · Evidence: Q 2:143 (the locus classicus of ummah wasaṭ + the witness-people vocation) · Future work: anchor Q 2:143 in books/05 per audit Recommendation 4
  • Untranslatable: wasaṭ (middle / balanced / central / just — Rodwell flattens to "central"; the moral-balance weight is load-bearing); ummah wasaṭ (the balanced/witness community); shuhadāʾ (witnesses — the community's vocation toward mankind)
  • Cross-tradition note: a possible WEAK-distinctive jewel — the positive identity-claim of the community-as-witness-to-mankind has no direct parallel in Buddhism (sangha-as-refuge, not as witness). The closest cross-tradition parallels are the Jewish "kingdom of priests" / "light to the nations" (Exodus 19:6; Isaiah 49:6) and the Christian "city on a hill" (Matthew 5:14) — both witness-vocations of a people. The Islamic distinctive is the moral-balance dimension that wasaṭ names: not just witness, but balanced witness, structurally avoiding extremes. A real Atlas finding waiting to be made on the community-as-witness theme.

A note on the context-flagged material

The Quran also contains verses on warfare, gender roles, and ḥudūd punishments. Following the book-level batch files (B6, B7, B8), these are context-flagged and deliberately not extracted as family-compass inputs — a documented scoping decision, not a denial that the verses exist or a harmonization of them. A genuine within-tradition reading (with the Sunnah, tafsīr, and fiqh, all deferred here) weighs these against one another; this distillation does not stand in for that reading.

Convergence/divergence summary (Atlas preview)

Likely cross-tradition convergence (claim level) Likely divergence (warrant/foundation)
P3 mercy-and-justice · P10 righteousness-as-charity over ritual (now with iḥsān named) · P11 unconditional justice & sanctity of life · P12 one human family, honour by piety · P13 honour to parents / forgiveness · P14 patience & gratitude · P4 creation as signs · P16 worship-in-time + worship-in-place (claim form widely shared) · P17 community-as-witness (claim parallels Jewish "light to the nations" / Christian "city on a hill") P1 tawḥīd + arkān al-īmān + al-asmāʾ al-ḥusnā (one God, structured by His names, sharpened vs the Trinity & polytheism) · P2 chain-of-prophets sealed in Muhammad (khātam al-nabiyyīn) · P5 fiṭra (sound nature, no redeemer needed) · P6 no soul bears another's burden (vs vicarious atonement) · P9 single Last-Day reckoning with named imagery (al-mīzān, al-janna, al-nār; vs karma) · P15 al-asmāʾ al-ḥusnā as the structured epistemology of tawḥīd · P17 ummah wasaṭ (witness-people with the moral-balance dimension)

These are hypotheses for the Atlas to test via the claim-vs-warrant method, not settled findings. WEAK-distinctive jewels to preserve: tawḥīd (P1), the fiṭra/khalīfa/amāna anthropology (P5), the obligatory zakāt (P8), the al-asmāʾ al-ḥusnā as the structured epistemology of tawḥīd (P15), the ummah wasaṭ as moral-balance-witness self-description (P17), the khātam al-nabiyyīn as the prophetic-finality axis (P2), and the named eschatological imagery — al-mīzān, al-janna, al-nār (P9). The most-cited single point of divergence with Christianity is P6 (no soul bears another's burden) read against vicarious atonement — a same-domain/opposite-warrant flag.

Quality

  • Source coverage: all 114 suras / 9 book-level batch files / 38 batch-level principles map to ≥1 core-principle principle. (Every B*-P* node is cited under "Covers"; cross-referenced atomic statements such as B1-C8 and B5-C7 are folded into the nearest core-principle principle.)
  • supplementary per-ayah strengthening (per supplementary additions): files books/10–13 add Rodwell-verbatim per-ayah attestations for the highest-lived-centrality passages. supplementary principles B10-P1..P5, B11-P1..P6, B12-P1..P8, B13-P1..P6 (25 additional passage-level nodes) are each cited under the appropriate core-principle principle's "Covers" — additive, not overturning.
  • Traceability: each core-principle principle lists covered batch principles + evidence verses (Q <sura>:<ayah>, canonical numbering); supplementary per-ayah anchors are listed in parentheses where they extend the evidence.
  • Standalone comprehension: each principle stated to be intelligible to an outsider, with the theistic / tawḥīd-grounded warrant flagged separately.
  • Scope note: this is the Quran only. Two remaining deferrals: (a) full per-ayah / per-sura depth across all 114 suras (supplementary continues — the four files added cover the most-recited and load-bearing passages, but the long Meccan and Medinan suras remain at batch granularity); (b) the Sunnah/Hadith and the fiqh schools, which are Islam's lived determinant of practice and meaning and are distinct future sources (see README). Honest scope flag: hadith is out of textual focus for this Quran-only corpus, and several canonical Islamic structures that are hadith-formalized as sets (the Five Pillars enumeration; the Six Articles enumeration; the ḥadīth Jibrīl schema; the 99-name list) are deferred as set-enumerations under category 2 — see explicit deferrals below; their substance is anchored in-corpus and named at the principle level.
  • Quotes pending future char-for-char audit against a critical edition; Rodwell's Victorian diction is glossed against the preserved untranslatables. supplementary files 10–13 are anchored strictly to Rodwell verbatim in response to the quote audit's SUBSTANTIVE_DRIFT flags (where batch-level had drifted toward Yusuf-Ali/Pickthall/Asad cadences under Rodwell anchors). Structural-completeness retrofit corrected two residual citation drifts: Q 76:9 "for the love of God" → "for the sake of God" (verbatim Rodwell, line 5445) in P10; Q 38:17 "be patient as to what they say" → "Put thou up with what they say" (verbatim Rodwell, line 7712) in P14. Both drifts confirmed against /tmp/rodwell-koran.txt via curl 2026-05-30.
  • Structural-completeness: PASS (9/9 canonical taxonomies covered against the canonical theme-taxonomy list).
    • Standalone principles: 1. Tawḥīd — P1 (the load-bearing centre). 2. Prophetic line + khātam al-nabiyyīn — P2 (expanded). 3. Al-asmāʾ al-ḥusnā — P15 (new; doctrinal structure). 4. Al-ākhira + named imagery — P9 (expanded with al-mīzān, al-janna, al-nār). 5. Iḥsān (Quranic concept, named alongside birr/taqwā) — P10 (expanded). 6. Ummah wasaṭ — P17 (new). 7. Ṣawm + ḥajj — P16 (new; sister-pillars to P8's ṣalāt+zakāt+dhikr).
    • Sub-elements (clearly anchored): Arkān al-īmān (the Six Articles of Faith) is a sub-element of P1 (God + angels) + P2 (books + messengers) + P9 (Last Day) — the load-bearing doctrine is tawḥīd (P1), not the credal-enumeration itself; the integration is named in P1's prose with the locus classicus at Q 2:285 + Q 4:136. The qadar-as-sixth-article is partial deferral (cat. 2 + cat. 3 — see below). · Shahāda (the witness of tawḥīd as the first pillar) is a sub-element of P1 — the first clause is a verbal performance of tawḥīd; the formal two-clause wording is post-Quranic but its substance (Q 3:18 "no God but He"; Q 48:29 / Q 33:40 attesting Muhammad as rasūl Allāh) is in-corpus. · Ṣalāt* + zakāt + *dhikr as the daily devotional spine is P8 — already standalone. · Wasaṭiyya (the moral-balance ethic) is a sub-element of P17 — the verse Q 2:143 anchors both ummah wasaṭ (the identity-claim) and wasaṭiyya (the moral demand to live in balance, avoiding extremes); both faces named in P17's prose. · Asbāb al-nuzūl (occasions of revelation) as an interpretive layer is outside the principle level — flagged as an within-tradition reviewer concern per audit Recommendation 14 (Q 5:3, Q 49:13 context-flags).
    • Deferrals (explicit, with category):
      • (a) Tawḥīd tripartite schema (tawḥīd al-rubūbiyya / al-ulūhiyya / al-asmāʾ wa-l-ṣifāt) — deferred under category 3 (within-tradition scholarship considers non-essential / scholarly-contested): late-Ḥanbalī/Salafī formalization not uniformly received across the tradition; the salaf/khalaf readings of the divine attributes are an active theological dispute that a Quran-only corpus cannot adjudicate. Reference: Brown, Misquoting Muhammad (Oneworld 2014). core-principle P1 holds tawḥīd monolithically — the right call for a Quran-only headline.
      • (b) Maqāṣid al-sharīʿa (the higher purposes of revealed law: preservation of dīn, nafs, ʿaql, nasl, māl, plus modern karāma, ḥurriyya) — deferred under category 2 (out of textual focus: jurisprudential, not Quranic-as-set) + category 3 (scholarly-contested classical formulations): al-Ghazālī's al-Mustaṣfā differs from al-Shāṭibī's al-Muwāfaqāt; modern maqāṣid authors (Ibn ʿĀshūr, Jasser Auda) extend the set. The substance is distributed: nafs (sanctity of life) → P11; māl (property/wealth ethics) → P10 + P13; nasl (family/lineage) → P13; ʿaql (knowledge/sound judgment) → distributed across P5 fiṭra + P12; dīn (religion preservation) → P1 + P7 (no compulsion); karāma (dignity, modern) → P12 (equal honour by taqwā).
      • (c) Five Pillars as a set-of-five enumeration (the ḥadīth Jibrīl, Bukhārī, Muslim) — deferred under category 2 (out of textual focus: hadith-formalized as a set; not Quranic-as-enumeration): the Quran does not enumerate the pillars as a set of five; the individual pillars are each Quranically anchored (P1 shahāda, P8 ṣalāt/zakāt/dhikr, P16 ṣawm/ḥajj). The set-as-set is hadith's contribution. Sectarian alternative: Twelver Shia teach the uṣūl al-dīn (5 roots: tawḥīd, ʿadl, nubuwwa, imāma, qiyāma) / furūʿ al-dīn (10 branches incl. jihād, amr bi-l-maʿrūf, tawallī/tabarrī) schema; Ismaili tradition has its own daʿāʾim. Reference: McAuliffe, Cambridge Companion to the Qur'ān, "Qurʾān and Hadith"; Schimmel, Islam: An Introduction ch. 1.
      • (d) Qadar-as-sixth-article — deferred under category 2 (hadith-formalized as a set-member) + category 3 (theologically contested across historic Qadarī / Muʿtazilī vs Ashʿarī disputes): the Quran anchors qadar's substance (Q 36:12 "everything have we set down in the clear Book of our decrees"; Q 87:3 "He who hath fixed their destiny"; Laylat al-Qadr in Q 97), but the enumeration as sixth article is hadith. Reference: Schmidtke ed., Oxford Handbook of Islamic Theology (OUP 2016) on early kalām. Substance in P9 + P14 (patient endurance assumes God's unfolding decree).
      • (e) The 99-name enumeration — deferred under category 2 (hadith-derived: Tirmidhī's hadith of God's ninety-nine names; specific lists vary across transmitters): the doctrine of al-asmāʾ al-ḥusnā as God's structured self-disclosure is in-corpus and named at P15; the count-of-99 is hadith. Reference: Schimmel, Islam: An Introduction; McAuliffe, Cambridge Companion to the Qur'ān.
      • (f) Iḥsān-as-the-third-station of the ḥadīth Jibrīl schema (islām → īmān → iḥsān: "to worship God as if you saw Him") — partial deferral under category 2 (the schema-as-named-station is hadith-formalized): the Quranic concept of iḥsān itself (Q 4:36, Q 16:90, Q 2:195) is in-corpus and named at P10; the station-as-named in the ḥadīth Jibrīl is hadith's contribution. Reference: Schimmel, Mystical Dimensions of Islam (UNC 1975).
      • (g) Al-ṣirāṭ as the bridge over Hell — partial deferral under category 2 (the bridge-imagery is substantially hadith-elaborated): the Quranic al-ṣirāṭ of Q 1:6 (al-ṣirāṭ al-mustaqīm, "the straight path") is a different sense — an ethical path, not an eschatological bridge. The bridge over Hell as imagery comes from hadith elaboration of the eschatological scenes.
    • Honest source-scope flag (audit Recommendation 11): the silent correction at Q 107:2 (Rodwell's Gutenberg "trusteth" treated as OCR error for "thrusteth") is documented per the quote audit's SOURCE_ARTIFACT class. Defensible silent correction (the verb is intransitive otherwise, and Rodwell's contemporaries render the verse with "casts/thrusts away"), now explicit.
    • Cross-tradition consistency (structural-completeness cross-tradition input): the Five Pillars (P8 + P16) participate in the same-structural-form-different-substance Atlas finding alongside Confucian Five Constants, Buddhist Eightfold Path, Sikh Three Pillars, Jain Five Great Vows; the khātam (P2) sharpens the cross-tradition finality-of-revelation axis (Islam Muhammad-as-final vs Christianity Christ-as-final vs Bahá'í progressive-revelation vs Hindu continuing-avatāras vs Buddhist no-final-revelation); the ummah wasaṭ (P17) opens a new community-as-witness Atlas theme alongside Jewish "kingdom of priests" and Christian "city on a hill"; iḥsān (P10) gives the corpus its Sufi/iḥsān-axis voice for the apophatic-and-mystical Atlas findings.