RETALIATION. [QISAS.]
REUBEN. Heb. רְאוּבֵן Reubain. Jacob’s first-born son. Referred to in the Qurʾān, Sūrah xii. 10: “A speaker from amongst them said, ‘Slay not Joseph, but throw him into the bottom of the pit: some of the travellers may pick him up.’”
Al-Baiẓāwī, the commentator, says the name of Joseph’s oldest brother was either Yahūẕā, or Rūbīl. Josephus gives the name as Roubel, and explains it as the “pity of God.” (Ant. i. 19, s. 8.)
REVELATION. [INSPIRATION, PROPHETS.]
REVENGE. [QISAS.]
RIBĀ (ربا). “Usury.” A term in Muslim law defined as “an excess according to a legal standard of measurement or weight, in one or two homogeneous articles opposed to each other in a contract of exchange, and in which such excess is stipulated as an obligatory condition on one of the parties without any return.”
The word ribā appears to have the same meaning as the Hebrew נֶשֶׁךְ neshec, which included gain, whether from the loan of money, or goods, or property of any kind. In the Mosaic law, conditions of gain for the loan of money or goods were rigorously prohibited. See Exod. xxii. 25; Lev. xxv. 36. [USURY.]
RIBĀT̤ (رباط). A station or fort on the frontier of an enemy’s country, erected for the accommodation of Muslim warriors (Hamilton’s Hidāyah, vol. ii. p. 357.)
RICHES. Arabic daulah (دولة), Qurʾān lix. 7, māl (مال), kas̤ratu ʾl-māl (كثرة المال), “Great wealth.” Muḥammad is related to have said, “Whoever desires the world and its riches in a lawful manner, in order to withhold himself from begging, or to provide a livelihood for his family, or to be kind to his neighbours, will appear before God in the Last Day with his face as bright as a full moon. But whoever seeks the riches of the world for the sake of ostentation, will appear before God in his anger. (Mishkāt, book xxii. ch. xxiii.)
In the Qurʾān it is said:—
Sūrah xviii. 44: “Wealth (māl) and children are an adornment of this world, but enduring good works are better with thy Lord as a recompense, and better as a hope.”
Sūrah viii. 28: “Know that your wealth and your children are but a temptation.”
In the IIIrd Sūrah, 12, 13, the possessions of this world are contrasted with those of the world to come in the following language: “Seemly unto men is a life of lusts, of women, and children, and hoarded talents of gold and silver, and of horses well-bred, and cattle, and tilth:—that is the provision for the life of this world; but God, with Him is the best resort. Say, ‘But shall we tell you of a better thing than this?’ For those who fear are gardens with their Lord, beneath which rivers flow; they shall dwell therein for aye, and pure wives and grace from God; the Lord looks on His servants, who say, ‘Lord, we believe; pardon Thou our sins and keep us from the torment of the fire,’—upon the patient, the truthful, the devout, and those who ask for pardon at the dawn.”
RIKĀZ (ركاز). Treasures buried in the earth, particularly those treasures which have been buried at some remote period.
In the Hidāyah, the word rikāz includes kanz, “treasure,” or other property buried in the earth, and maʿdin, “mines.” Such treasures are subject to a zakāt of a fifth. (Hamilton’s Hidāyah, vol. i. p. 39.)
RINGS. Arabic k͟hātim (خاتم), pl. k͟hawātim. Silver signet-rings are lawful, but a gold ring is not allowed. (See Ṣaḥīḥu ʾl-Buk͟hārī, p. 871.)
Ibn ʿUmar says, “The Prophet took a gold ring and put it on his right hand, but he afterwards threw it away, and took a silver ring, on which was engraved Muḥammadun Rasūlu ʾllāh, i.e. ‘Muḥammad the Messenger of God,’ and he said, ‘Let none of you engrave on your ring like mine.’ And when he wore the ring he used to have the signet under his finger and close to the palm of his hand.” ʿAlī says the ring was on the little finger of the left hand, and that Muḥammad forbade a ring being worn upon the fore or middle finger.
Anas says the Prophet’s ring was of silver and on his right hand.
Modern Muslims usually wear a silver ring on the little finger of the right hand, with a signet of cornelian or other stone, upon which is engraved the wearer’s name, with the addition of the word ʿabdu (عبد), “His servant,” meaning the servant or worshipper of God. This signet-ring is used for signing documents, letters, &c. A little ink is daubed upon it with one of the fingers, and it is pressed upon the paper—the person who uses the ring having first touched the paper with his tongue and moistened the place upon which the impression is to be made. There is no restriction in Muslim law regarding rings for women. They are generally of gold, and are worn on the fingers, in the ears, and in the nose.
RIQQ (رق). The servitude of a slave. [SLAVERY.]
RISĀLAH (رسالة). Apostleship. The office of an apostle or prophet. [PROPHETS.]
RISING UP. Arabic qiyām (قيام). It is a subject of discussion amongst students of the Traditions, as to whether or not it is incumbent on a Muslim to rise up when a visitor or stranger approaches.
Abū Umāmah says: “The Prophet came out of his house leaning on a stick, and we stood up to meet him, and he said, ‘Do not stand up like the Gentiles who give honour to others.’ ”
Anas says: “There was no one more beloved by the Companions than the Prophet; but when they saw him, they used not to rise, for they knew he disliked it.”
Abū Hurairah says: “The Prophet used to sit with us in the mosque and talk, and when he rose up, we also rose, and remained standing till we saw him enter his house.”
The general practice amongst Muḥammadans is according to the last tradition, but it is held to be very overbearing for a person to require others to rise for him.
Muʿāwiyah says that “the Prophet said, ‘He who is pleased at other people rising for him, does but prepare a place for himself in the fire of hell.’” (Mishkāt, book xxii. ch. iv.) [SALUTATION.]
RITES. Arabic mansak, mansik (منسك), pl. manāsik. The rites and ceremonies attending religious worship in general. Qurʾān, Sūrah xxii. 35: “To every nation we appointed rites (mansak) to mention the name of God over the brute beasts which he has provided for them.
The term mansik is more frequently used for a place of sacrifice, while mansak applies to religious observances, but the plural manāsik is common to both, and rendered by Professor Palmer and Mr. Rodwell in their translations of the Qurʾān, “rites.”
The principal rites of the Muslim religion are the Hajj, or Pilgrimage to Makkah, with the ceremonies at the Makkan Temple [HAJJ]; the daily ritual of the liturgical prayers [PRAYER]; the marriage and funeral ceremonies; and, with the Shīʿahs, the ceremonies of the Muḥarram. The sacrifice on the great festival, although primarily part of the Makkan Pilgrimage ceremonies, is celebrated in all parts of Islām on the ʿĪdu ʾl-Aẓḥā, or Feast of Sacrifice. [IDU ʾL-AZHA.] The ceremony of Ẕikr can hardly be said to be one of the rites of orthodox Islām, although it is common in all parts of the Muslim world; it belongs rather to the mystic side of the Muḥammadan religion. [SUFI, ZIKR.]
RIVER. Arabic nahr (نهر), pl. anhār; Heb. נָהָר nahar. The word بحر baḥr, “sea,” being also used for a large river. [SEA.]
According to Muḥammadan law rivers are of three descriptions:
1. Those which are not the property of any, and of which the waters have not been divided, like the Tigris and the Euphrates. The care of these rivers, being the duty of the State, and the charge of keeping them in order must be defrayed from the public treasury, but these expenses must be disbursed from the funds of tribute and capitation-tax, and not from those of tithe and alms.
2. Rivers which are appropriated and divided, and yet at the same time public rivers on which boats sail. The clearing of such rivers must be done at the expense of the proprietors, although its waters are used for the public benefit.
3. Water-courses which are held in property and divided, and on which no boats sail. The keeping of such streams rests entirely with the proprietors.
In countries where much of the cultivation of land depends upon irrigation, the right to water, or as it is called in Arabic shirb, is a subject of much litigation, and chapters are devoted to the consideration of the subject in the Hidāyah, Fatāwā-i-ʿAlamgīrī, Durru ʾl-Muk͟htār, and other works on Muslim law.
For the Rivers of Paradise, see EDEN.
RIWĀYAH (رواية). Relating the words of another. A word used for both an ordinary narrative, and also for an authoritative tradition. [TRADITION.]
RIYĀʾ (رياء). “Hypocrisy; dissimulation.” Condemned in the Qurʾān.
Sūrah ii. 266: “O ye who believe! make not your alms void by reproaches and injury, like him who spendeth his substance to be seen of men, and believeth not in God, and in the Last Day, for the likeness of such an one is that of a rock with a thin soil upon it, on which rain falleth, but leaveth it hard.”
Sūrah iv. 41, 42: “We have made ready a shameful chastisement for the unbelievers, and for those who bestow their substance in alms to be seen of men, and believe not in God and in the Last Day.”
RIẒĀʿ (رضاع). A legal term, which means sucking milk from the breast of a woman for a certain time. The period of fosterage. [FOSTERAGE.]
RIẒWĀN (رضوان). The name of the gardener or keeper of Paradise.
ROAD OF GOD. Arabic sabīlu ʾllāh (سبيل الله). An expression used in the Qurʾān and Traditions for any good act, but especially for engaging in a religious war. [SABILU ʾLLAH.]
ROMAN. [GREEKS.]
ROSARY. Arabic subḥah (سبحة). The rosary amongst Muḥammadans consists of 100 beads, and is used by them for counting the ninety-nine attributes of God, together with the essential name Allāh [GOD]; or the repetition of the Tasbīḥ (“O Holy God!”), the Taḥmīd (“Praised be God!”), and the Takbīr (“God is Great!”), or for the recital of any act of devotion. It is called in Persian and in Hindūstānī the Tasbīḥ (تسبيح).
The introduction of the rosary into Christendom in ascribed by Pope Pius V., in a Bull, A.D. 1596, to Dominic, the founder of the Black Friars (A.D. 1221), and it is related that Paul of Pherma, an Egyptian ascetic of the fourth century, being ordered to recite 300 prayers, collected as many pebbles which he kept in his bosom, and threw out one by one at every prayer, which shows that the rosary was probably not in use at that period.
ʿAbdu ʾl-Ḥaqq, the commentator on the Mishkātu ʾl-Maṣābiḥ, says that in the early days of Islām the Muḥammadans counted God’s praises on small pebbles, or on the fingers, from which the Wahhābīs maintain that their Prophet did not use a rosary. It seems probable that the Muslims borrowed the rosary from the Buddhists, and that the Crusaders copied their Muslim opponents and introduced it into Christendom.
RUBʿ (ربع). A fourth. A legal term used in Muḥammadan law, e.g. “a fourth,” or the wife’s portion when her husband dies without issue.
RUḤ (روح), pl. arwāḥ; Heb. רוּחַ ruakh, “spirit; soul; life.” Ibnu ʾl-As̤īr, author of the Nihāyah, says it is the nervous fluid or animal spirit. A vaporous substance, which is the principle of vitality and of sensation, and of voluntary motion.
In the Kitābu ʾt-Taʿrifāt, it is defined as a subtle body, the source of which is the hollow of the corporeal heart, and which diffuses itself into all the other parts of the body by means of the pulsing veins and arteries. See also Gen. ix. 4: “Flesh with the life thereof, which is the blood thereof.” Many of the ancients believed the soul to reside in the blood. (See Virgil’s Æn., ix. p. 349.) The breath which a man breathes and which pervades the whole body. Called in Persian jān (جان). The philosophers say it is the blood, by the exhausting of which life ceases. The word is generally rendered in Hindūstānī as of the feminine gender, but Arabic authors render it as often masculine as feminine. (See Lane’s Arabic Dictionary, in loco.)
In the Qurʾān the word is sometimes used for Jesus, who is known as Rūḥu ʾllāh (“the Spirit of God”), for the angel Gabriel, and also for life, grace, soul, and the Spirit of Prophecy. (A complete list of texts is given in the article SPIRIT.)
According to the Kitābu ʾt-Taʿrīfāt, p. 76, spirit is of three kinds:—
(1) Ar-Rūḥu ʾl-Insānī (الروح الانسانى), “the human spirit,” by which is understood the mind of man, which distinguishes him from the animal, and which is given to him, by the decree of God, from heaven, of the true essence of which we know nothing. It is this spirit which is sometimes united to the body and sometimes separated from it, as in sleep or death.
(2) Ar-Rūḥu ʾl-Ḥaiwānī (الروح الحيوانى), “the animal spirit,” by which is understood the life, the seat of which is in the heart, and which moves in the veins with the pulsations of the body.
(3) Ar-Rūḥu ʾl-Aʿz̤am, (الروح الاعظم), “the exalted spirit,” that human spirit which is connected with the existence of God, but the essence of which is unknown to all but the Almighty. The spiritual faculty in man. It is called also al-ʿAqlu ʾl-Awwal, “the first intelligence”; al-Ḥaqīqatu ʾl-Muḥammadīyah, “the essence of Muḥammad”; an-Nafsu ʾl-Wāḥidah, “the single essence”; al-Ḥaqīqatu ʾl-Samāwīyāh, “The original spirit of man first created by God.”
The following terms are also found in Muslim works:—
Ar-Rūḥu ʾn-Nabātī (الروح النباتى), “the vegetable spirit.”
Ar-Rūḥu ʾt̤-T̤abiʿī (الروح الطبعى), “the animal spirit.”
Ar-Rūḥu ʾl-Ilāhī (الروح اللهى), “the divine spirit.”
Ar-Rūḥu ʾs-Suflī (الروح السفلى), “the lower spirit,” which is said to belong merely to animal life.
Ar-Rūḥu ʾl-ʿUlwī (الروح العلوى), “the lofty or heavenly spirit.”
Ar-Rūḥu ʾl-Jārī (الروح الجارى), “the travelling spirit,” or that which leaves the body in sleep and gives rise to dreams.
Ar-Rūḥu ʾl-Muḥkam (الروح المحكم), “the resident spirit,” which is said never to leave the body, even after death.
Rūḥu ʾl-Ilqāʾ (روح الالقاء), “the spirit of casting into.” Used for Gabriel and the spirit of prophecy. [SPIRIT.]
AR-RŪḤU ʾL-AMĪN (الروح الامين). “The faithful spirit.” Occurs in the Qurʾān, Sūrah xxvi. 193: “Verily from the Lord of the Worlds hath this book come down; the faithful spirit hath come down with it upon thy heart, that thou mayest become a warner in the clear Arabic tongue.” It is supposed to refer to the Angel Gabriel. [SPIRIT.]
RŪḤU ʾLLĀH (روح الله). “The Spirit of God.” According to Muḥammad, it is the special Kalimah, or title of Jesus. See the Qurʾān.
Sūratu ʾn-Nisāʾ (iv.), 169: “The Messiah, Jesus, the son of Mary, is only an Apostle of God, and His Word, which He conveyed into Mary and a spirit proceeding from Himself.” (Rūḥun min-hu).
Sūratu ʾl-Ambyāʾ (xxi.), 91: “Into whom (Mary) we breathed of our spirit.”
Sūratu ʾt-Taḥrīm (lxvi.), 12: “Into whose womb we breathed of our spirit.”
It is also used in the Qurʾān for Adam, Sūratu ʾs-Sajdah (xxxii.), 8; Sūratu ʾl-Ḥijr (xv.), 29; and Sūratu Ṣād (xxxviii.), 72; where it is said that God breathed his spirit into Adam, but Adam is never called Rūḥu ʾllāh in any Muḥammadan book. [SPIRIT, JESUS.]
RŪḤU ʾL-QUDUS (روح القدس). “The Holy Spirit” (lit. “Spirit of Holiness”). The expression only occurs three times in the Qurʾān:—
Sūrah ii. 81: “We gave Jesus the Son of Mary manifest signs and aided him with the Holy Spirit.”
Sūrah ii. 254: “Of them is one to whom God spoke (i.e. Moses); and we have raised some of them degrees; and we have given Jesus the son of Mary manifest signs, and strengthened him by the Holy Spirit.”
Sūrah v. 109: “When God said, ‘O Jesus, son of Mary! remember my favours towards thee and towards thy mother, when I aided thee with the Holy Spirit, till thou didst speak to men in the cradle, and when grown up.’”
Al-Baiẓāwī says the meaning of the expression Rūḥu ʾl-Qudus is the Angel Gabriel, although some understand it to refer to the spirit of Jesus, and others to the Gospel of Jesus, whilst some think it is the Ismu ʾl-Aʿz̤am, or “the exalted name of God,” whereby Jesus raised the dead. (See Tafsīru ʾl-Baiẓāwī, p. 65.) [SPIRIT, HOLY SPIRIT.]
RUINOUS BUILDINGS. The owner of a ruinous wall in any building is responsible for any accident occasioned by its fall, after having received due warning and requisition to pull it down, and a person building a crooked wall is responsible for the damage occasioned by its falling. But the owner of a ruinous house is not responsible for accidents occasioned by the fall of any article from it, unless such article belong to him. (Hidāyah, Grady’s Ed., pp. 664, 665.)
AR-RUKNU ʾL-YAMĀNĪ (الركن اليمانى). The Yamānī pillar. The south corner of the Kaʿbah, said to be one of the most ancient parts of the temple. [MASJIDU ʾL-HARAM.]
Burkhardt says: “In the south-east corner of the Kaʿbah, or as the Arabs call it, Rokn el Yamany, there is another stone about five feet from the ground; it is one foot and a half in length, and two inches in breadth, placed upright, and of the common Meccah stone. This the people walking round the Kaʿbah touch only with the right hand; they do not kiss it.” (Captain Burton says he had frequently seen it kissed by men and women.)
Burton remarks: “The Rukn el Yamani is a corner facing the south. The part alluded to (by Burkhardt) is the wall of the Kaʿbah, between the Shami and Yemani angles, distant about three feet from the latter, and near the site of the old western door, long since closed. The stone is darker and redder than the rest of the wall. It is called El Mustajab (or Mustajab min el Zunub, or Mustajab el Dua, “where prayer is granted”). Pilgrims here extend their arms, press their bodies against the building, and beg pardon for their sins.” (El Medinah and Mecca, vol. ii. p. 160.)
RUKŪʿ (ركوع). A posture in the daily prayers. An inclination of the head with the palms of the hands resting upon the knees. [PRAYERS.]
THE RUKUʿ.
RULE OF FAITH. The Muḥammadan rule of faith is based upon what are called the four foundations of orthodoxy, namely, the Qurʾān, or, as it is called, Kalāmu ʾllāh, “the Word of God; the Ḥadīs̤ (pl. Aḥādīs̤), or the traditions of the sayings and practice of Muḥammad; Ijmāʿ, or the consent of the Mujtahidūn, or learned doctors; and Qiyās, or the analogical reasoning of the learned.
In studying the Muḥammadan religious system, it must be well understood that Islām is not simply the religion of the Qurʾān, but that all Muḥammadans, whether Sunnī, Shīʿah, or Wahhābī, receive the Traditions as an authority in matters of faith and practice. The Sunnī Muḥammadans arrogate to themselves the title of traditionists; but the Shīʿahs also receive the Ḥadīs̤ as binding upon them, although they do not acknowledge the same collection of traditions as those received by their opponents. [QURʾAN, TRADITIONS, IJMAʿ, QIYAS, RELIGION, ISLAM.]
RULERS. The ideal administration of the Muslim world, as laid down in the Traditions, is that the whole of Islām shall be under the dominion of one Imām or leader, who is the K͟halīfah (خليفة), or vicegerent, of the Prophet on earth. The rulers of provinces under this Imām are called Amīr (امير) (pl. Umarāʾ). The Eastern titles of Sult̤ān and Shāh are not established in the Muḥammadan religion. The word Malik, Heb. מֶלֶךְ Melekh, occurs in the Qurʾān for a “king” and is used for King Saul (Sūrah ii. 248). The word is still retained in Asia for the chiefs of villages.
In the Qurʾān (Sūrah iv. 62), believers are enjoined to “obey the Apostle and those in authority,” but the chief injunctions are found in the Traditions.
In the Mishkātu ʾl-Maṣābiḥ, book xvi. ch. i., the following sayings of Muḥammad regarding rulers are recorded:—
“Whoever obeys me obeys God, and whoever disobeys me disobeys God. Whoever obeys the Amīr obeys me. An Imām is nothing but a shield to fight behind, by which calamities are avoided; and if he orders you to abstain from that which is unlawful, he will have great regard; but if he enjoins that which God has forbidden, he will bear the punishment of his own acts.”
“If God appoints as your Amīr a man who is a slave, with his ears and nose cut off, and who puts people to death according to God’s book, then you must listen and obey him in all things.”
“If a negro slave is appointed to rule over you, you must listen to him and obey him, even though his head be like a dried grape.”
“It is indispensable for every Muslim to listen to and approve the orders of the Imām, whether he likes or dislikes, so long as he is not ordered to sin and act contrary to law. When he is ordered to sin, he must neither attend to it nor obey it.”
“There is no obedience due to sinful commands, nor to any order but what is lawful.”
“He who shall see a thing in his ruler which he dislikes, let him be patient, for verily there is not one who shall separate a body of Muslims the breadth of a span, and he dies, but he dies like the people of ignorance.”
“The best Imāms are those you love, and those who love you, and those who pray for compassion on you, and you on them; and the worst of Imāms are those you hate, and those who hate you; and those whom you curse, and who curse you. Auf said, “O Prophet of God! when they are our enemies and we theirs, may we not fight against them?” He said, “No, so long as they keep on foot the prayers amongst you.” This he repeated. “Beware, he who shall be constituted your ruler, see if he does anything in disobedience to God, and if he does, hold it in displeasure, but do not withdraw yourselves from his obedience.”
“There will be Amīrs among you, some of whose actions you will find conformable to law, and some contrary thereto; then when anyone who shall say to their faces, ‘These acts are contrary to law,’ verily he shall be pure; and he who has known their actions to be bad, and has not told them so to their faces, has certainly not remained free from responsibility, and he who has seen a bad act and obeyed it, is their companion in it.” The Companions said, “May we not fight them?” The Prophet said, “No, so long as they perform prayers.”
“He who is disobedient to the Imām will come before God on the Day of Resurrection without a proof of his faith, and he who dies without having obeyed the Imām, dies as the people of ignorance.”
“Prophets were the governors of the children of Israel, and when one died, another supplied his place; and verily there is no prophet after me, and the time is near when there will be after me a great many K͟halīfahs.” The Companions said, “Then what do you order us?” The Prophet said, “Obey the K͟halīfah, and give him his due; for verily God will ask about the duty of the subject.”
“When two K͟halīfahs have been set up, put the last of them to death, and preserve the other, because the second is a rebel.”
“Whoever wishes to make divisions amongst my people, kill with a sword.”
“He who acknowledges an Imām must obey him as far as in his power, and if another pretender comes, kill him.”
“Verily the time is near that you will be ambitious of ruling; and it is at hand that this love of rule will be a cause of sorrow at the Resurrection, although the possession of it appears pleasant, and its departure unpleasant.”
“That is the best of men who dislikes power.”
“Beware! you are all guardians of the subject, and you will all be asked about your obedience. The Imām is the guardian of the subject, and he will be asked respecting this. A man is as a shepherd to his own family, and will be asked how they behaved, and about his conduct to them; and a wife is a guardian to her husband’s house and children and will be interrogated about them; and a slave is a shepherd to his master’s property, and will be asked about it, whether he took good care of it or not.”
“There is no Amīr who oppresses the subject and dies, but God forbids Paradise to him.”
“Verily the very worst of Amīrs are those who oppress the subject.”
“O God! he who shall be ruler over my people and shall throw them into misery, O God! cast him into misery; and he who shall be chief of my people and be kind to them, then be kind to him.”
“Verily, just princes will be upon splendid pulpits on the right hand of God; and both God’s hands are right.”
“God never sent any Prophet, nor ever made any K͟halīfah, but had two counsellors with him, one of them directing lawful deeds (that is, a good angel), and the other sin (that is, the devil). He is guarded from sin whom God has guarded.” [KHALIFAH.]
AR-RŪM (الروم). The Arabic form of the Latin Roma, or Romanus. The ancient Byzantine, or Eastern Roman Empire. Still used in Eastern countries as a name for the Turkish Empire.
The title of the XXXth Sūrah of the Qurʾān, which opens with the word. “The Greeks are overcome in the highest parts of the land; but after being overcome they shall overcome in a few years.” [GREEKS.]
RUQAIYAH (رقية). A daughter of Muḥammad by his wife K͟hadījah. She was married to ʿUtbah, the son of Abū Lahab, but being divorced by her husband, she was married to ʿUs̤mān, the third K͟halīfah.
RUQBĀ (رقبى). Lit. “Waiting.” Giving a thing on condition that if the donor die before the receiver it shall become the property of the receiver and his heirs; but if the receiver die first, the property given shall return to the donor. It is forbidden in Muslim law, because it exposes each of the parties to the temptation of wishing for the other’s death.
RUQYAH (رقية). “Enchanting.” The use of spells. The word used in the Ḥadīs̤ for exorcism and incantation. [EXORCISM.]
RŪYĀʾ (روياء). “A dream; a vision. A term used in the Qurʾān for the visions of the Prophets. It occurs five times. Once for the vision of Joseph (Sūrah xii. 5); twice for the dream of the Egyptian king (Sūrah v. 43); once for the vision of Abraham (Sūrah xxxvii. 105); once for Muḥammad’s vision (Sūrah xvii. 62.). [DREAMS.]