Disputed Statements

Purim Spiel, Performance Works

Standing Scholarly debate

Concerns Origin Year

Currently States 1500

Surviving Yiddish manuscript fragments retelling the Purim story date from the fifteenth century, and the term "Purim-shpil" itself is attested as widespread across Ashkenazi communities by the mid sixteenth century; no single founding year is recorded, so 1500 stands here as the approximate midpoint of that two-century attested range rather than a documented origin date.

Source Encyclopaedia Judaica, 2nd edition, Michael Berenbaum and Fred Skolnik (eds.) tier 1

Pusha, Nadis

Standing Scholarly debate

Concerns Meaning in the Attesting Source

Currently States Pusha's course is disputed between the Upanishads. The Trishikhibrahmana Upanishad has it reach the left ear, while the Darshana Upanishad instead stretches it as far as the left eye, running behind Pingala. The two texts do not describe the same endpoint, and neither is presented in the corpus as correcting the other.

Source The Yoga Upanishads, T. R. Srinivasa Ayyangar (translator), edited by S. Subrahmanya Sastri tier 2

Pushan, Deities

Standing Scholarly debate

Concerns Mythic Association

Currently States Encyclopedia of Hinduism (Denise Cush, Catherine Robinson and Michael York, eds., Routledge, 2008) traces Pushan's teeth being broken to two layers of the same myth, the destruction of Daksha's sacrifice: the earlier Taittiriya Samhita has Rudra himself knock them out, while the fuller, later Puranic version assigns the act instead to Virabhadra, the being Shiva creates for the purpose, for smiling at the god's exclusion, after which Pushan, once a Vedic guide of the soul with a chariot yoked to goats, is shown able to eat only gruel.

According To Puranic Hinduism

Source Encyclopedia of Hinduism, Denise Cush, Catherine Robinson and Michael York (eds.) tier 1

Pyrrho, Historical Figures

Standing Scholarly debate

Concerns Lifespan or Floruit Start Year

Currently States -360

Encyclopaedia Britannica's Verified Biographies reference (2026) gives Pyrrho's birth as circa 360 BCE, reasoning back from his recorded death around 272 BCE and Diogenes Laertius's later testimony about his age and career, the same fragmentary source base used for all his biographical dates since no contemporary Hellenistic record survives and Pyrrho himself left no writings. Other reckonings working from the same testimony place his birth as early as 365 BCE. This atlas carries Britannica's figure as one attested estimate among several rather than a settled date, since no ancient source records his birth directly.

Source Encyclopaedia Britannica: Verified Biographies (online academic reference), Encyclopaedia Britannica editors tier 2

Pyrrho, Historical Figures

Standing Scholarly debate

Concerns Lifespan or Floruit End Year

Currently States -270

Encyclopaedia Britannica's Verified Biographies reference (2026) gives Pyrrho's death as circa 272 BCE, drawing on the same fragmentary later testimony, chiefly Diogenes Laertius writing centuries after Pyrrho's lifetime, that is the only surviving source for his biography at all; other modern classical scholarship working from the same testimony gives circa 270 BCE. Because no contemporary Hellenistic record of Pyrrho's own life survives independently of that later doxographical tradition, and Pyrrho himself famously wrote nothing down, the two-year discrepancy between Britannica's figure and rival scholarly estimates cannot be resolved by any additional evidence, and both dates are carried in the literature as estimates rather than fixed facts.

Source Encyclopaedia Britannica: Verified Biographies (online academic reference), Encyclopaedia Britannica editors tier 2

Q, Alphabet Letters

Standing Scholarly debate

Concerns Chaldean Letter Value

Currently States 1

According To Modern planetary numerology, the scheme called Chaldean

The values recorded here follow Cheiro's Book of Numbers (Cheiro, the pen name of William John Warner, published by Herbert Jenkins, London, 1926), the most widely reproduced version of the so-called Chaldean numerology table. Cheiro's own text names no ancient Chaldean source for the letter values it assigns, and comparing it against other published numerology tables from the same and later periods finds no agreement between them on several letters; no Mesopotamian or Chaldean text has ever been produced that contains a comparable letter-number correspondence. That comparison is why historians of the modern occult treat "Chaldean" as a nineteenth and twentieth century marketing label rather than a checkable lineage claim. The value recorded here is Cheiro's published reading, not a settled fact.

Source Cheiro's Book of Numbers, Cheiro (William John Warner) tier 3

Qadariyya, Doctrines

Standing Scholarly debate

Concerns Held By

Currently States A late seventh century position among early Muslim theologians, holding that human beings possess genuine free will to choose their actions rather than every act being wholly predetermined; associated with Ma'bad al-Juhani and Ghaylan al-Dimashqi, both executed partly for the teaching; not held by any major Sunni school in its original form today, though its underlying concern for moral responsibility resurfaced in Mutazilite theology and, more cautiously, in later Sunni formulas.

W. Montgomery Watt notes real scholarly disagreement over how unified an early Qadari movement actually was, as against a looser tendency later heresiographers retrospectively grouped under one name.

Source Free Will and Predestination in Early Islam, W. Montgomery Watt tier 1

Qaf (Qa) ቀ, Alphabet Letters

Standing Scholarly debate

Concerns Meaning in the Attesting Source

Currently States Why the script was vocalised in the fourth century CE, after centuries of writing consonants alone, is argued and not settled

According To The Ge'ez script

The World's Writing Systems (Peter T. Daniels and William Bright, eds., Oxford University Press, 1996) reviews the Aksumite inscriptions that first show Ge'ez written with vocalisation, a fourth-century CE innovation that is not in dispute, and canvasses three explanations for why it happened then: an internal development inside the Aksumite royal chancery seeking a more precise script for administration; a response to the newly Christian court's need for scripture translated and taught with unambiguous vowels after Aksum's conversion under King Ezana; and influence carried by vocalised Indian scripts reaching the Aksumite court through Red Sea trade contact. Comparing the timing, the epigraphic evidence and the trade record for each explanation, the volume's contributors find none conclusive, since Aksum's fourth-century contacts touched all three at once; the dating of the change is settled, its cause is not.

Source The World's Writing Systems, Peter T. Daniels and William Bright (eds.) tier 1

Qaf ق, Alphabet Letters

Standing Scholarly debate

Concerns Meaning in the Attesting Source

Currently States One of the fourteen letters that stand disjoined at the head of a sura

According To The disjoined letters of the Quran

The Study Quran: A New Translation and Commentary (Seyyed Hossein Nasr, editor-in-chief, HarperOne, 2015) surveys the classical and modern commentary tradition on the disjoined letters that open certain suras and reports no consensus reached across fourteen centuries of that commentary. The positions it records include that the meaning is known to God alone, that the letters abbreviate divine names or attributes, that they function as an oath, that they present ordinary letters of the language as a rhetorical challenge, and that some began as scribal or collectors' marks later treated as scripture. Comparing the internal textual evidence, which letters occur and in which suras, against the range of proposed readings, the commentary confirms which letters appear where while confirming that none of the proposed meanings has displaced the others.

Source The Study Quran: A New Translation and Commentary, Seyyed Hossein Nasr (editor-in-chief) tier 1

Qi Sha, Zi Wei Dou Shu Stars

Standing Scholarly debate

Concerns Yin or Yang

Currently States Yin

Most traditional references read Qi Sha as a yin star, consistent with its Yin Metal element and its role in the Sha Po Lang triad, where Qi Sha, Zi Wei and Po Jun sit at fixed 120 degree angles and classical commentary treats the trio as the engine of major, forceful life transitions rather than steady everyday change. At least one practitioner reference instead reads it as a yang star, emphasizing its association with military command, decisive action and boundary breaking over its elemental yin. Its Metal element is not itself in dispute, only its polarity, and the atlas has not traced the yang reading to a distinct named classical school, so both readings stand recorded rather than one preferred.

Source The 14 Main Stars of Zi Wei Dou Shu: A Complete Reference, Sean Chan tier 3

Qin Shi Huang Burns Books And Buries Scholars, Spread Events

Standing Scholarly debate

Concerns Description

Currently States In 213 BCE, on Chancellor Li Si's proposal, the First Emperor Qin Shi Huang ordered the burning of poetry, non-Qin historical records and rival philosophical writings that threatened the ascendant Legalist state ideology; the following year, 212 BCE, an unknown number of scholars were executed. Traditional accounts, first fully recorded in Sima Qian's Records more than a century later, cast the episode as a targeted destruction of Confucian learning and put the death toll above 460. Modern historians dispute much of this: the executed scholars likely were not specifically Confucian, since the school had not yet crystallized as such; the casualty figure is uncorroborated before Sima Qian; and the character traditionally rendered "buried alive" may originally have meant only "pit" or "trap." What is not disputed is that Qin and Han writings continued citing the Classics afterward, so whatever was burned was not, in fact, wholly destroyed. This description is adapted from Wikipedia contributors under CC BY-SA 4.0; changes were made. https://creativecommons.org/licenses/by-sa/4.0/

Source Burning of Books and Burying of Scholars (Wikipedia), Wikipedia contributors tier 3

Qin Shi Huang Burns Books And Buries Scholars, Spread Events

Standing Scholarly debate

Concerns Start Year

Currently States -213

213 BCE is the traditional date of the book burning itself; whether the burning specifically targeted Confucian texts, and how much was genuinely destroyed rather than later cited again by Qin and Han writers, is disputed rather than settled.

Source Burning of Books and Burying of Scholars (Wikipedia), Wikipedia contributors tier 3

Qin Shi Huang Burns Books And Buries Scholars, Spread Events

Standing Scholarly debate

Concerns End Year

Currently States -212

212 BCE is the traditional date of the scholar executions, recorded by the Han dynasty court historian Sima Qian in his Records of the Grand Historian, completed roughly a century after the event it describes. No Qin dynasty source survives to check the account against, since the Qin imperial archives were themselves destroyed at the fall of the dynasty, so Sima Qian's Han era account is the earliest surviving record of the episode at all. The traditional death toll of over four hundred sixty scholars comes from that same single account and has no independent corroboration; historians differ on whether the Han dynasty, which built part of its legitimacy on portraying Qin rule as tyrannical, had reason to inflate the figure. Without an independent Qin era source, the precise scale and end date of the executions cannot be checked further.

Source Burning of Books and Burying of Scholars (Wikipedia), Wikipedia contributors tier 3

Qissa-i Sanjan, Other Writings

Standing Scholarly debate

Concerns Era of Composition

Currently States The Qissa-i Sanjan, the Parsi community's own Persian verse account of its migration from Iran to Gujarat, was composed in 1599 by Bahman Kaikobad, centuries after the events it narrates, and dates the migration itself only broadly, to somewhere within the eighth through tenth centuries CE, a span the text's own internal chronology does not narrow further.

The migration's precise date and the historicity of specific narrative details, among them the ruler Jadi Rana who is said to have granted the refugees land and the milk-and-sugar episode of their first meeting, are not independently confirmed by any source outside the text's own seventeenth century account.

Source Qissa-i Sanjan, Bahman Kaikobad (attributed) tier 2

Qiyas (Analogical Reasoning), Doctrines

Standing Scholarly debate

Concerns Point in Dispute

Currently States Not whether the law must be extended beyond the texts, which all sides concede, but who is entitled to do the extending and on what warrant, a question live since al-Shafii made the method of analogy explicit and closed the list of sources at four; Mohammad Hashim Kamali's Principles of Islamic Jurisprudence (Islamic Texts Society, 2003) surveys the schools' competing answers.

Source Principles of Islamic Jurisprudence, Mohammad Hashim Kamali tier 1

Qiyas: Analogical Reasoning Is a Source of Law, Beliefs & Restrictions

Standing Scholarly debate

Concerns Point in Dispute

Currently States How the operative cause is identified. The schools dispute the test while agreeing that the extension itself is legitimate.

Qiyas, analogical reasoning, extends a ruling from a case already settled in the Quran or the Sunna to a new case sharing its operative legal cause, and is the fourth of the four sources recognised by all Sunni schools after the Quran, the Sunna and consensus. Kamali's textbook on Islamic legal theory records that while all four schools accept qiyas as legitimate in principle, unlike istihsan or al-masalih al-mursala, which some schools reject outright, they dispute how the operative cause of a ruling, the illah, is correctly identified in a given case, since identifying it wrongly extends the original ruling to cases it was never meant to cover. The schools have developed different technical criteria for establishing an illah, which is why applying qiyas to the same base case can yield different extended rulings in different schools even though all four accept the method itself as valid. The dispute is over the technical criteria for a sound analogy rather than over whether analogy is a legitimate source at all, which is why it has continued without threatening the method's basic acceptance.

Source Principles of Islamic Jurisprudence, Mohammad Hashim Kamali tier 1

Qoph ק, Alphabet Letters

Standing Scholarly debate

Concerns Origin Period

Currently States Scholem places Sefer Yetzirah between the second and sixth century CE

According To Sefer Yetzirah: the thirty-two paths and the twenty-two letters

Gershom Scholem's Major Trends in Jewish Mysticism (Schocken Books, New York, 1961) surveys the manuscript recensions of Sefer Yetzirah and finds no single stable text: the surviving copies diverge enough in wording and in the letter-to-planet and letter-to-sign correspondences that quoting "the text" requires naming which recension is meant. Comparing the linguistic style, the doctrinal content and the external references made to the work across centuries of citation, Scholem argues the book could have been composed anywhere from the second to the ninth century CE, a span of roughly a millennium, with later Kabbalistic and Hasidic writers each reading it through their own era's overlay. The atlas follows Scholem's range rather than a narrower guess, and does not print the per-letter planet and sign tables at all, because doing so would silently pick one contested recension over the others.

Source Major Trends in Jewish Mysticism, Gershom Scholem tier 1

Qoph ק, Alphabet Letters

Standing Scholarly debate

Concerns Origin Period

Currently States Survives in three recensions that do not agree in detail

According To Sefer Yetzirah: the thirty-two paths and the twenty-two letters

Gershom Scholem's Major Trends in Jewish Mysticism (Schocken Books, New York, 1961) surveys the manuscript recensions of Sefer Yetzirah and finds no single stable text: the surviving copies diverge enough in wording and in the letter-to-planet and letter-to-sign correspondences that quoting "the text" requires naming which recension is meant. Comparing the linguistic style, the doctrinal content and the external references made to the work across centuries of citation, Scholem argues the book could have been composed anywhere from the second to the ninth century CE, a span of roughly a millennium, with later Kabbalistic and Hasidic writers each reading it through their own era's overlay. The atlas follows Scholem's range rather than a narrower guess, and does not print the per-letter planet and sign tables at all, because doing so would silently pick one contested recension over the others.

Source Major Trends in Jewish Mysticism, Gershom Scholem tier 1

Quecholli, Veintenas

Standing Scholarly debate

Concerns Approximate Gregorian Span

Currently States Mid October into early November

Scholars have proposed several correlations between the xiuhpohualli year and the Gregorian calendar. The month range given here follows one widely reproduced reconstruction and is offered for relative placement only, not as a settled date: the 365 day count carried no intercalated leap day, so its alignment with the solar year is understood to have drifted across the centuries of its use, and colonial era testimony was recorded decades after the practice had ended.

Source The Aztecs (Smith, 3rd edition), Michael E. Smith tier 1

Quechuan, Language Families

Standing Scholarly debate

Concerns Homeland Hypothesis

Currently States The central Peruvian coast and adjacent highlands, on the standard account, rather than Cusco, which the Inca association would suggest.

The Cusco assumption is a reasonable inference from the Inca use of Quechua and is not what the internal evidence shows: the deepest divisions in the family lie further north and west. The point matters because it separates the language from the state that spread it.

Source The Languages of the Andes, Willem F. H. Adelaar with Pieter C. Muysken tier 1