Tarawih Top 🔟, Ramadan 2026🌙
Juz 10 (Al-Anfal Verse 41 Through At-Tawbah Verse 92)
Here are 10 fruits 🍐 from the language of Quran:
1.) The root (س - ي - ح) means to flow 🌊 and/or move freely. From this root, we obtain the verb سَاحَ and its present tense يَسِيحُ, which means “to move or flow.” Also from this root, we obtain the word السَّيْحُ, which refers to flowing water itself. This word السَّيْحُ can also be used to describe a long dress, so called because it is “free-flowing.” We see this verb used in its command form in verse 9:2 in Surah At-Tawbah: فَسِيحُوا۟* فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍۢ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ* (“*_So move freely_* through the land for four months, but know that you will have no escape from Allah, and that Allah will disgrace the disbelievers”). In this ayah, this verb is used in its command form to indicate that the disbelievers are free to roam the land, but they will not be able to escape from Allah’s Punishment.
2.) The root (ش - ه - ر) refers to the primary meaning of clarity, elucidation, and illumination 💡 regarding a matter. From this root, we obtain the word شُهْرَة, which refers to clarity of a matter. We also obtain the word مَشْهُور (“famous”), maybe because fame makes it “clear” and “elucidated” as to this person is. Also from this root, we obtain the word شَهْرٌ (“month”), which initially referred to the crescent moon (هِلَال) 🌙, but later become known as “month” referring to the 30 days per month that we know it now to be. We see this used in its plural form (أَشْهُر) in verse 9:2 in Surah At-Tawbah: فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ *أَشْهُرٍ* وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ* (“So move freely through the land for four *_months_*, but know that you will have no escape from Allah, and that Allah will disgrace the disbelievers”).
3.) The root (ع - ج - ز) has two root meanings: the first is that of weakness and the second is the delay of something. From the first root meaning, we derive the verb عَجَزَ, which means “to become incapacitated or helpless,” which is clear in its relation to its root meaning. The verbal noun version of this is عَجْزٌ (“incapacitation / helplessness”). The adjectival version is عَاجِزٌ(“helpless”). We also derive the Form IV verb from this root, which is أَعْجَزَ. Form IV implies _causation_, so this verb means “to _cause_ someone to be incapacitated,” or simply “to incapacitate someone.” We see this Form IV verb used in its doer pattern (اسم الفاعل) form in ayah 9:2 in Surah At-Tawbah: فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ *مُعْجِزِى* ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ مُخْزِى ٱلْكَـٰفِرِينَ* (“So move freely through the land for four months, but know that you will have no escape from Allah [you are are not *_incapacitators_* of Allah], and that Allah will disgrace the disbelievers”). Also from this root meaning, we obtain the word عَجُوزٌ, which is used to refer to an elderly woman, in that her age has been “delayed,” in a manner of speaking.
4.) The root (خ - ز - ي) gives the meaning of distancing something. From this root, we obtain the word خِزيٌ (“humiliation/disgrace”), so called because humiliation and disgraces distances a person. We also obtain the Form IV verb أَخْزَى (“to humiliate someone”), with the idea of distancing them. We see the Form IV verb in its doer pattern (اسم الفاعل) used in ayah 9:2 in Surah At-Tawbah: فَسِيحُوا۟ فِى ٱلْأَرْضِ أَرْبَعَةَ أَشْهُرٍ وَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۙ وَأَنَّ ٱللَّهَ *مُخْزِى* ٱلْكَـٰفِرِينَ* (“So move freely through the land for four months, but know that you will have no escape from Allah, and that Allah will *_disgrace_* the disbelievers”).
5.) The root (ب - ش - ر) refers to the manifestation or appearance of something with beauty and elegance. From this root, we obtain the word بَشَرَة, which refers to human skin, in that the skin the outward aspect of a person that is considered beautiful. Also from this root, we obtain the word بَشِير, which refers to someone with a beautiful face (this is also a common male name). We also derive the word بَشَارَة, which means “beauty.” Also from this root, we obtain the word بُشْرَى, which refers to good news that makes one happy. We also see the Form II verb بَشَّرَ (“to convey good news to others”). We see this verb used in its command form in verse 9:3 of Surah At-Tawbah: وَأَذَٰنٌۭ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوْمَ ٱلْحَجِّ ٱلْأَكْبَرِ أَنَّ ٱللَّهَ بَرِىٓءٌۭ مِّنَ ٱلْمُشْرِكِينَ ۙ وَرَسُولُهُۥ ۚ فَإِن تُبْتُمْ فَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَإِن تَوَلَّيْتُمْ فَٱعْلَمُوٓا۟ أَنَّكُمْ غَيْرُ مُعْجِزِى ٱللَّهِ ۗ *وَبَشِّرِ* ٱلَّذِينَ كَفَرُوا۟ بِعَذَابٍ أَلِيمٍ (“A declaration from Allah and His Messenger ˹is made˺ to all people on the day of the greater pilgrimage that Allah and His Messenger are free of the polytheists. So if you ˹pagans˺ repent, it will be better for you. But if you turn away, then know that you will have no escape from Allah. *_And give good news_* ˹O Prophet ﷺ˺ to the disbelievers of a painful punishment”). Here, the verb is used in a figurative sense. The verb بَشَّر can be used to give “good news” of a negative outcome for disbelievers, so here, the verb is more of a warning.
6.) The root (س - ل - خ) has one primary root meaning, which is to remove something from its skin or outer aspect. From this root, the word السِّلْخ refers to the skin of a snake 🐍 that was stripped of its skin. A lion 🦁 is also called سَالِخ because it sheds its hair (“skin”) every year. From this root, we obtain the Form I verb سَلَخَ (“to skin something, i.e., to strip it of its skin”), so called because by skinning something, its skin is removed from the rest of its body. This verb can also more generally refer to the removal of something (not necessarily just skin). It also can be used to refer to the elapse of a time period. For example, this usage is seen in verse 9:5 of Surah At-Tawbah: *فَإِذَا *ٱنسَلَخَ ٱلْأَشْهُرُ ٱلْحُرُمُ فَٱقْتُلُوا۟ ٱلْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ وَخُذُوهُمْ وَٱحْصُرُوهُمْ وَٱقْعُدُوا۟ لَهُمْ كُلَّ مَرْصَدٍۢ ۚ فَإِن تَابُوا۟ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ فَخَلُّوا۟ سَبِيلَهُمْ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ (“But once the Sacred Months *_have passed_*, kill the polytheists ˹who violated their treaties˺ wherever you find them, capture them, besiege them, and lie in wait for them on every way. But if they repent, perform prayers, and pay alms-tax, then set them free. Indeed, Allah is All-Forgiving, Most Merciful”).
7.) The root (ء - ج - ر) has two primary root meanings: the first is to do with one’s wage and earning a living 💵, and the second is about mending broken bones. From the first root meaning, we obtain the word أَجْرٌ, which can mean “wage” or “reward.” It is not always used just for monetary purposes. أَجْر can also refer to spiritual reward as well. Also from this root, we derive the word أَجِيرٌ, which refers to an employee. As far as the second root meaning, the verb أَجَرَ can mean “to mend broken bones.” We also derive the Form IV verb أَجَار (“to protect”) and the Form X verb اِسْتَجَارَ (“to seek protection”). We see both of these used in verse 9:6 of Surah At-Tawbah: وَإِنْ أَحَدٌۭ مِّنَ ٱلْمُشْرِكِينَ *ٱسْتَجَارَكَ فَأَجِرْهُ* حَتَّىٰ يَسْمَعَ كَلَـٰمَ ٱللَّهِ ثُمَّ أَبْلِغْهُ مَأْمَنَهُۥ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌۭ لَّا يَعْلَمُونَ (“And if anyone from the polytheists *_asks for your protection_* ˹O Prophet ﷺ˺, *_grant it to them_* so they may hear the Word of Allah, then escort them to a place of safety, for they are a people who have no knowledge”).
8.) The root (ش - ر - ي) has several root meanings: exposing something to granting and receiving; germination/cultivation; agitation; and raising up of something. From the first root meaning, we obtain the common Form VIII verb اِشْتَرَى (“to buy something”), so called because, in the process of purchasing something, one acquires it for him/herself. We see this verb used in verse 9:9 of Surah At-Tawbah: ٱشْتَرَوْا۟* بِـَٔايَـٰتِ ٱللَّهِ ثَمَنًۭا قَلِيلًۭا فَصَدُّوا۟ عَن سَبِيلِهِۦٓ ۚ إِنَّهُمْ سَآءَ مَا كَانُوا۟ يَعْمَلُونَ* (“They chose [*_bought_*] a fleeting gain over Allah’s revelations, hindering ˹others˺ from His Way. Evil indeed is what they have done!”). The usage of the verb is figurative here, as it indicates that they exchanged (“bought”) the ayaat of Allah for a paltry worldly gain.
9.) The root (ط - ع - ن) refers to pricking, prodding, or piercing through something. When we say الطَّعْنُ بِالرُّمْح, we are referring to the action of piercing something using a spear (رُمْحٌ). The verb طَعَنَ can refer to a physical piercing, or to a figurative “piercing” by criticizing or defaming something. We see this figurative usage of the verb in verse 9:12 of Surah At-Tawbah: وَإِن نَّكَثُوٓا۟ أَيْمَـٰنَهُم مِّنۢ بَعْدِ عَهْدِهِمْ *وَطَعَنُوا۟* فِى دِينِكُمْ فَقَـٰتِلُوٓا۟ أَئِمَّةَ ٱلْكُفْرِ ۙ إِنَّهُمْ لَآ أَيْمَـٰنَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ (“But if they break their oaths after making a pledge and *_attack_* your faith, then fight the champions of disbelief—who never honour their oaths—so perhaps they will desist”).
10.) The root (ه - م - م) refers to worry, anxiety, and unease. From this root, we obtain the Form VIII verb اِهْتَمَّ, which means “to be concerned about or interested in.” We also obtain the ism أَهَمُّ, which means “the most important,” such as in أَهَمُّ الشَّيْءِ (“the most important thing”). The Form I verb هَمَّ can also be used to indicate the meaning of striving or exerting effort for a certain cause. We see this verb used in verse 9:13 in Surah At-Tawbah: أَلَا تُقَـٰتِلُونَ قَوْمًۭا نَّكَثُوٓا۟ أَيْمَـٰنَهُمْ *وَهَمُّوا۟* بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ (“Will you not fight those who have broken their oaths, conspired to expel the Messenger ˹from Mecca˺, *_and attacked you_* first? Do you fear them? Allah is more deserving of your fear, if you are ˹true˺ believers”). Here, the verb هَمُّوا refers to their efforts of expelling the Messenger ﷺ.