126. Uhud. *

127. Ummah / Ummi – (Alif-Meem-Meem). *

128. Umra – (Ain-Meem-Ra). *

129. Wahi – (Wao-Ha-Ya) – (Revelation). *

130. Waseela – (Wao-Sad-Lam). *

131. Zaboor. *

132. Zachariah / Zacharias. *

133. Zak’at – (Za-Kaf-Wao). *

134. Z’alim – (Za-Lam-Meem). *

135. Zikr – (Za-Kaf-Ra). *

GLOSSARY126. Uhud.

A battle was fought at the place of Uhud near Madina during Shaww‘al of the 3rd Hijra, in the month of March 625 A.D. In this battle, at first the Momineen were winning, but one of their groups left the mountain position prematurely which they were asked to defend. Therefore, the Kuff‘ar could come from behind and cause a lot of damage. Even Rasool–Allah (peace be upon him) was injured. Eventually, the Momineen regrouped around Rasool–Allah (peace be upon him) and repulsed the Kuff‘ar.

127. Ummah / Ummi – (Alif-Meem-Meem).

Author of Moheet says that this word is not derived and appears to be from the voice of a baby child. The words he utters before learning a language are Um-Um, etc. So its first meaning was Umm meaning the mother, and its plural is Ummahat. Taking reference from mother, Umm also means a residence or living place. Ummah would mean a nation, Jama‘at, or a group of like-minded people with common code or ideology. So verse (2/134) says, “These were the people Ummatun who lived in the past.” In verse (21/92) it is explained that it is only this nation of yours, Ummatokum, which is called One Nation, “Ummatun W‘ahida.”

Ummat also means condition, bounty, method, time, period, Shari‘ah, Deen. In verse (12/45) it has been used in the meaning of period. In verse (16/120) it has been used in the meaning of a leader, a guide. Ibn-e-Qutaiba says that its meanings are, leader and Deen (Al-Qartain).

• It also means the real and basic thing, e.g., Umm-an-Najoom means the milky way. Umm-Ar-Rass means the brain, a centre where all the things unite. Umm-ul-Qura means the mother of cities – Makkah. Umm-ul-Kit‘ab means the basis and basic law (Taj).
• Ibn-i-Faris says that it has four basic meanings:-
• Basic or Real
• The repository.
• Jama‘at / nation.
• Deen / code of life.
• Al-Im’amato means to go ahead. Imam is the person who stands ahead. In fact, Imam is the plumb which the mason uses to check the verticality of the wall.
• Amamato means in front, in future (75/5).
• Ummi is a person who is in a condition as he was at the time of birth – doesn’t know how to read and write (Lat’aif–ul-Lugh’at).

The Rasool–Allah (peace be upon him) is called Ummi, because he did not know how to read and write or was “unlettered” (7/157-58). This however, was before he was bestowed with Nubuwwat, but afterwards he learnt how to read and write. The evidence is in Quranic verse (29/48), “And before the revelation of the Book, you could not read a book, nor could write with your right hand.”

• At another place the Quran has addressed Arabs as Ummiyoon which means a nation which was not given any Book (3/20-75). In verse (2/78, 62/2) Ummiyoon means, people who were illiterate or unlettered.

128. Umra – (Ain-Meem-Ra).

A meeting; to visit a habituated place. Besides performing Hajj, a visit to K‘aba and doing Tawaf and S‘aee is called Umra. Whereas Hajj is an annual meeting, at a fixed date in a fixed month, i.e., 9th of Zul-Hajj, Umra can be performed at any time of the year, so it can be called an emergency meeting. For details also see Hajj.

• Al’lma’rato means a thing with the help of which a place is habituated. Verse (9/17) says that it is not the Mushrikeen who would habitat the mosques of Allah, only the Momineen would do it.
• Verse (52/4) refers to a frequented home. Al-Bait-ul-M’amoor (Al-K’aba).

129. Wahi – (Wao-Ha-Ya) – (Revelation).

Al-Wahiyo is a suggestion by a sign that is extremely quick and fast. It also means to inform quickly, to whisper (Taj / Raghib).

1. In Surah Mariyam, verse (19/11) says that he (Zachariah) informed the people by sign.
2. Raghib says, and he is supported by the author of Taj-ul-Urus, that Al-Wahiyo means very quick suggestion by sign. That is why Shaiun Wahiun means a thing that comes very quickly – very fast. Auhal ‘Amala means he acted in haste (Taj / Raghib).
3. It also means writing. Wahaitul Kit’ab means I wrote the book. W‘ahin is the writer. Al-W‘ahin is a written thing or document. As such Jauhri says that Al-Wahi mean Al-Kit‘ab. This is also supported by the author of “Lat’aif-ul-Lugh’at,” Ibn-e-Faris and Raghib. In verse (5/111) this version is clarified, when he (Jesus) conveyed to his companions the written message which was revealed to him.
4. Auha means to order, command. The above verse (5/111) of conveying Wahi to the companions means that Allah had ordered them (Taj / Raghib) and this Wahi (revelation) was received by the companions through Jesus (Raghib). Ibn-e-Faris says that anything which is communicated to someone and he comes to know about it, is called Wahi; the method, mode and type of communication may be by secret means, or otherwise. Verse (41/12) says, “He created several spheres in two phases and communicated through Wahi the destiny of every sphere,” i.e., the law that regulates and guides everything in the outer universe, and everything is busy performing the task assigned to it. Verse (24/41) is very important in this context. It says that everything in the universe knows its Tasbeeh and Sal‘at, i.e., its duties, functions and how to perform them. Verse (99/5) further says that Allah conveyed His Wahi to Earth, i.e., the earth was communicated its functions and duties, and similarly to the honeybee (16/68) as to her duties.

Everything in the universe is busy performing its duties as per functions assigned to it. This is Wahi of Allah which is ordained unto them. This is called the law of nature or instinct and has not been created or evolved by them but ordained by Allah.

Man is also a part of the universe and a law has also been laid down for him. Besides physical life, he is also given a personality which he has to develop in this world. The law according to which man has to lead his life is called Wahi, which has the following ingredients:-

1. This Wahi is not given to every human being individually. This is given to one man who communicates it to others. The person to whom Wahi is given is called a Nabi or Rasool.
2. Except man, nothing in the universe has been given the option to follow or disobey the Wahi. Everything in the universe is forced to follow this law of nature, by virtue of an in-built system or instinct.
3. Man has been given this option; he may or may not obey the Wahi; but he is not given the option to escape the results that would naturally ensue from obeying or disobeying this law, e.g., he has the choice to swallow even poison but then he cannot expect to have a different result of his choice.
4. The mode and method of this communication cannot be understood or explained to a person who is not a Nabi or Rasool. Allah Almighty sometimes communicated by signs, and at times from behind a veil. But no other person can claim to be receiving Wahi or any message from Allah or call it by any different name like Ilh‘am or Kashf, etc. The last human being who received Wahi was Muhammad Rasool-Allah (peace be upon him) and this Wahi is final, complete and preserved in the Holy Quran. The concept that Wahi, which was received by Rasool-Allah (peace be upon him) was of two types; Wahi matloo, which is in the Quran and is being read and Wahi ghair matloo, that – which is outside the Quran and is contained somewhere else, has no truth in it and is not supported by the Quran. It was only the Quran which was revealed through “Wahi“.

Auha-Ilaihe also means to send a Rasool (a messenger). Auhar-Rajalo means he sent his special messenger to his most reliable slave (Taj).

Ibn-ul-Anb’ari says that Wahi is called so because Gabriel communicates it to the selected person in complete secrecy and confidence.

Eihaun means to whisper secret things with one another in privacy. Abu-Ishaque says that the basic meanings of Wahi is to communicate in secrecy, that is why verse (6/113) says, “People who are opposed to the Anbia indulge in secret conspiracies …. .”

Verses (28/7, 20/38) say, “We sent Wahi to the mother of Moses ……. suckle him – but if you are afraid then cast him away in the river without any fear.” So Wahi means Divine communication in some way that the person concerned comes to know about the message sent.

Verse (2/120) terms Wahi as Ilm (knowledge) which is absolutely free from any feelings, desires or thoughts of a human being (53/35).

It is, however, important to understand that the recipients of Wahi, i.e., the Anbia were in no position themselves to obtain Wahi at their own instance. This was solely at the discretion of the giver of Wahi – Allah. Allah, exercising His absolute authority and will, chose whosoever He thought fit to be the recipient of His Wahi (6/125).

It was never possible for a human being to attain the exalted status of a recipient of Allah’s Wahi with his own efforts – it was always Wahi that descended on the selected persons, i.e., receiving Wahi was not at all a subjective effort, it was entirely an objective phenomenon (2/97, 42/51, 69/43).

The final, complete and unalterable guidance from the Sustainer of the Universe – Allah The Almighty – was revealed to Muhammad Rasool–Allah (peace be upon him) (6/19, 6/116), and thereafter Allah took upon Himself to provide it with an exhaustive safeguard (15/9). Therefore, the institutions of Nubuwwat and Wahi were permanently closed.

“Whatever the Creator and the Sustainer of this universe wished to say to the man on earth was finally revealed in the Holy Quran. Whatever laws were needed to be given for the enrichment and growth of human personality were communicated in their most perfect form through Rasool–Allah Muhammad (peace be upon him). In order that the man attains his designated status in this universe, he needs no other torch now to illuminate his path, nor does he require any more guides. The only course open to him to regain his lost paradise, is to traverse the same path which is forever illuminated by the footprints of that exalted person who stands at the highest pinnacle of human success, the Rasool–Allah Muhammad (peace be upon him) .”

(Allama Ghulam Ahmad Parwez – “Meraj-e-Insaniyyat” – Chapter Subhe-Bahar).

130. Waseela – (Wao-Sad-Lam).

It was an Arab custom that if a goat gave birth to twin female offspring seven times in a row, and one male and one female the eighth time, it was not milked and was let off in the name of gods (Taj). Also, that particular male offspring was not slaughtered. Some scholars attribute it to a she-camel instead of a goat (Taj). Quran has contradicted such superstitions in verse (5/103).

131. Zaboor.

Zaboor in general means a book. The word “Zaboor” is now practically reserved for the book revealed to Nabi David(4/163, 17/55).132. Zachariah / Zacharias.

Zachariah has been mentioned in the Holy Quran as a Nabi (6/85). Mary grew up under his care (3/37). He had no children, since his wife was sterile. His wife was treated (21/90) and gave birth to Yahya, known in the Holy Quran as Yahya.

133. Zak’at – (Za-Kaf-Wao).

• Zakal M‘alo Waz-zar‘o means the flourishing of animals and crops; and to grow.
• Zaka-ar-Rajalo Yazku means that the man became comfortable, his capabilities got nourished and his life became happy and comfortable. (Taj / Ibn-e-Qutaiba).
• Therefore, the basic meaning of Zaka is to grow, to flower, flourish or blossom; to increase, swell or develop. Raghib after writing these meanings, gives example of word Azka in verse (18/19), “Then see which type of food is most pleasant (Azka), i.e., which has more nutritious value.”
• Zak‘at means nourishment, growth. It also means purification but in the Quran the two words Azka and Athar are used in different meanings, e.g., in verse (2/232). In fact, purification has a negative virtue, whereas Zak‘at has a positive value, i.e., to grow or get nourishment.
• The author of Moheet, giving reference of Baidawi says that the meaning of Azzakiu is that which grew beautifully with healthy, positive qualities from one age to another. It has the quality and meaning of both development as well as growth.
• Ardun Zakiatun is that fertile land which provides excellent growth.
• Azka means that which is more profitable, much better.
• Nafsun Zakiyya means well-built young man (18/74). At another place such young man has been called Ghulaman Zakiyya (19/19).
• In verses (91/9-10), word Dassaha has been used against Zakkaha. Dassaha or Tadsia means to suppress, to bury alive (16/59) or to stop the growth. Tazkia, therefore, would mean to remove all obstacles from the way and create healthy, positive circumstances for the growth. Verse (53/33) further explains the meaning of Zak‘at, which says, “you yourself should not decide that your Self is getting developed or not. Instead, one should keep in view the standard laid down by Allah, and the system explained by Him.” For example, in verse (92/18) Allah says, “That person’s self gets developed who gives away his wealth to others,” and “Whoever gives, is the one who is Muttaqi” (92/5).
• In the Holy Quran the words “Aqeemus Salata Wa‘atuz Zakata” have been used extensively and repeatedly. (For the meaning of Sal‘at, please see under heading Sal‘at). Such verses briefly mean, to establish a social order in which every person has the chance and opportunity to develop his Self, according to the Divine Laws.
• Verse (22/41) says that these people (Jama‘at-ul-Momineen) are those whom when we give authority in the land, Aq‘amoo-as-Sal‘ata Wa‘atuz Zakata – they establish the Quranic social order and provide nourishment to everybody for the development of their personalities.
• Verse (23/4) is also important in this regard, as it explains that Momineen are those who strive for the Zak‘at, i.e., for providing nourishment to Humanity.

As mentioned above, verse (22/41) shows that the first and foremost duty of the state is to establish a social order and provide means of sustenance and nourishment to humanity. In order to achieve this objective, it is necessary that the sources of wealth should be at the disposal of the state. All the citizens should keep the surplus of their earnings available to the state, so that it may take of it as much as it requires to provide sustenance and nourishment to the needy (2/219). Such a system would take some time to establish itself. Meanwhile for the transitionary period, the government can levy taxes for which the Quran has also used the word Sadaq‘aat, etc. These Sadaq‘aat are to be spent for certain purposes (9/60). Some people have extended and applied this verse for the expenditure of Zak‘at money also which is not correct. The Holy Quran has neither fixed any percentage, nor specified the items on which Zak‘at is leviable. The idea that Zak‘at is the tax levied by Allah and whatever collection is made by the state is the government tax, is not correct. This dualism of “Caesar and God” being two separate entities, is the Christian concept. In Islam, whatever one gives to the state for the establishment and enforcement of the Islamic Social Order is actually given to Allah.

134. Z’alim – (Za-Lam-Meem).

The basic meaning of Zulm is to exceed the limits, or to interfere unnecessarily in someone’s belongings. Some scholars say that it also means a defect or shortcoming. According to Raghib, its meanings are not to keep a thing at its proper place, whether by increasing or decreasing it, or by either removing it from its rightful place, or removing it untimely. It also means to upset the balance of anything (Taj / Moheet / Raghib). Ibn-e-Faris says that its meaning is:-

1. Darkness
2. To keep a thing at an improper place, by exceeding the limits.

According to the above meanings Mazlimatun means a thing which is forcibly taken away from someone.

Az-Z‘alim (plural Z‘alimoon, Z‘alimeen) are those people who suppress other peoples’ rights (Taj). Zalama Fulanan Haqqahu means a person suppressed someone’s rights, as used in verse (18/33). Similarly, Z’alim means a person who curtails human rights, or does not return or pay back other peoples’ dues.

There are numerous sayings in Arabic where Zulm means not to keep something at its proper place, e.g., Manis Tar‘az Zi‘ba Fa Qad Zalama “who expected a wolf to safeguard the herd, committed Zulm,” thereby implying that a wolf was kept at an improper place. Zalam-al-Arda means that earth was dug at improper place, and such a digging is called Mazlooma.

• Zalamal B’aeer means he slaughtered the camel just like that without any cause, i.e., the camel did not have any disease.
• Zalamtuhu means I used a thing before it was needed.
• Zulum’at means, darkness. According to Raghib, darkness means absence of light, i.e., as light is not at its right place, therefore darkness is present (Taj).

The word Z‘alimeen has been used in the Quran on numerous occasions (Z’alimeen (91), Z’alimoon (33), and other forms extensively).

Verse (2/272) says that whatever you spend for other people’s welfare would be returned to you in full. Here the word La Tuzlamoon has explained the above version: “You will be returned your dues in full.” Also in verses (2/281, 18/33).

Verse (2/229) says, “And those who transgress the limits of Allah are Z’alimoon.” Here again it gives a comprehensive definition of Z’alimoon, i.e., one who violates the Divine Laws. In fact, such a person is reducing, curtailing or holding back the growth of his own personality (3/116). In verse (2/17) Zulm has been used in contrast with Noor, which means light. In verse (2/20) Azlama has been used in contrast with Ada’a. Azlama means to get dark or darken, or to enter darkness. So Muzlemoon means people who remain in darkness (36/37). In Surah Al-Anbia, Zulum‘at has been used for such hardships and calamities, where no solution seems in sight (21/87).

Verse (14/34) explains that if a person does not follow Wahi or does not keep his emotions under the Divine Laws, he gets into a situation where he suppresses other peoples’ rights and whatever he gets this way, he keeps hidden. The message of Wahi is opposite to this. It says that whatever one earns should be kept available for other people’s welfare and nourishment. Momineen do not curtail or suppress other peoples’ rights.

This means that all those who violate law, who exceed the limits, who misappropriate other people’s property, who suppress or curtail human rights, who do not return the dues of people in full, who bring in use or possession other person’s labour to oppress them, and thereby by all these acts curtail or give a set back to the nourishment of one’s own Self are Z‘alimeen.

The message of the Quran is to undo, abolish or uproot the Zulm wherever and in whatever form it is existing in the world, and replace it by the Quranic Social Order based on Adl and Ihs‘an. This is what may be called Iqamat-As-Sal‘at.

135. Zikr – (Za-Kaf-Ra).

Az-Zikro Wattazk’aro is to preserve something, to keep in mind. This word is used opposite to Nasyun, which means to forget (6/68).

• At-Tazkerato means to remind something which is needed (76/29).
• Az-Zikra means a reminder (6/91).
• Holy Quran has also been called Az-Zikro (16/44), because it contains the history and laws for the rise and fall of nations.
• Zikrun also means to remain steadfast in the battlefield and thus ensure the supremacy of Divine Laws (51/45). The Divine Laws are also called Zikrullah (39/23). It has also been used in the context of dignity, honour, respect, fame and saying something good (43/44).
• Verse (2/152) says Faz Kurunee Azkur Kum – “You keep in view My Laws and I shall protect your rights and grace you with dignity and honour.”
• In short Zikr means to –
• remain steadfast in the battlefield.
• ponder over the secrets of nature.
• take lesson from the history of previous nations.
• keep in view the Divine Laws and take decisions accordingly.
• propagate or give publicity to the laws.

These are the steps which install peace of mind (13/28), and not the rotation of beads or retreat to the caves or hujras.

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