Top 🔟 : Juz 24 (Surah Az Zumar, Al Ghafir, and Fussilat).
Here are some beneficial fruits 🍐 from the Quran:
1.) The root (ث - و - ي), according to classical sources, indicates the meaning of stability and residence in a place. From this root, we obtain the commonly-occuring word in the Quran: مَثْوًى, which means “abode, residence,” such as occurs in the following verse: فَمَنْ أَظْلَمُ مِمَّن كَذَبَ عَلَى ٱللَّهِ وَكَذَّبَ بِٱلصِّدْقِ إِذْ جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًۭى لِّلْكَـٰفِرِينَ [“Who then does more wrong than those who lie about God and reject the truth after it has reached them? Is Hell not a ˹fitting˺ home for the disbelievers?” (39:32)]. This word can be used for both disbelievers and believers within their respective contexts.
2.) The root (ك - ت - م) refers to hiding and covering something. From this, we obtain the verb كَتَمَ - يَكْتُمُ, the present-tense of which appears in the following verse: وَقَالَ رَجُلٌۭ مُّؤْمِنٌۭ مِّنْ ءَالِ فِرْعَوْنَ يَكْتُمُ إِيمَـٰنَهُۥٓ أَتَقْتُلُونَ رَجُلًا أَن يَقُولَ رَبِّىَ ٱللَّهُ وَقَدْ جَآءَكُم بِٱلْبَيِّنَـٰتِ مِن رَّبِّكُمْ ۖ [“A believing man from Pharaoh’s people, who was hiding his faith, argued, “Will you kill a man for saying: ‘My Lord is God,’ while he has in fact come to you with clear proofs from your Lord?” (40:28)], describing a believer from the people of Pharaoh who was hiding his faith. The verb in question is يَكْتُمُ إيمانَه (“hiding his faith”). This verb also describes the general idea of hiding or covering something, and as such, we obtain the verbal noun (مصدر) of كِتْمَانٌ, which is the action of concealing/hiding itself.
3.) The word مِثْل means “the example of” or “to the similitude of.” Its root is (م - ث - ل) refers to something being similar to something else. In fact, when we say that someone is مِثل to someone else, we are saying that said person is an analogous counterpart to someone else. Also from this root is the word مَثَلٌ, which means “proverb/saying,” called as such because a proverb is similar to a collection of sayings that impart wisdom. The word مِثْل is common in the Quran, such as in the following verse: مِثْلَ دَأْبِ قَوْمِ نُوحٍۢ وَعَادٍۢ وَثَمُودَ وَٱلَّذِينَ مِنۢ بَعْدِهِمْ ۚ وَمَا ٱللَّهُ يُرِيدُ ظُلْمًۭا لِّلْعِبَادِ [“like the fate of the people of Noah, ’Ȃd, Thamûd, and those after them. For God would never will to wrong ˹His˺ servants” (40:31)], in which the verse compares the downfall of the various transgressing nations
4.) The word التَّنَاد originally refers to the fleeing of a camel. It also refers to the action of calling out to someone. In verse 40:32, it comes as the expression يَومَ التَّنَادِ, which to the Day in which everyone will flee from everyone else out of dread, as the verse states: وَيَـٰقَوْمِ إِنِّىٓ أَخَافُ عَلَيْكُمْ يَوْمَ ٱلتَّنَادِ [“O my people! I truly fear for you the Day all will be crying out ˹to each other˺” (40:32)]. The Day of Judgment is also referred to as يَومَ التَّنَادِ because of a few reasons mentioned by the scholars of tafsir: 1.) The inhabitants of the Fire will call out to the inhabitants of Paradise and vice versa, and 2.) the transgressors on that Day will call out in anguish and regret on that day due to their actions in the first life.
5.) The verb أَدْبَرَ is used frequently in the Quran, and it can come with a number of meanings. A common meaning is to turn one’s back and flee, as occurs in the following verse: يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍۢ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍۢ [“the Day you will ˹try in vain to˺ turn your backs and run away, with no one to protect you from God. And whoever God leaves to stray will be left with no guide” (40:33)], in which the doer pattern (اسم الفاعل) of مُدْبِرِينَ is used, meaning “those who turn their backs and run away”. The root is (د - ب - ر), which refers to the end/appendage of something. From this root, we obtain the word دُبُرٌ, which refers to the backside of a person. In fact, its opposite is قُبُلٌ. This also relates to the word used in ayah 40:33 in that مُدْبِرينَ refers to those who will turn on their backs and run away on Judgment Day.
6.) The root (ع - ص - م) refers to protection and prevention. From this root, we obtain the word عِصْمَةٌ, which refers to the infallibility of the prophets عليهم الصلاة والسلام, called as such because God has protected them from committing any sins. From this root, we also obtain the doer pattern (اسم الفاعل) of عَاصِم (“Protector”), as is seen in the following verse: يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍۢ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍۢ [“the Day you will ˹try in vain to˺ turn your backs and run away, with no one to protect you from God. And whoever God leaves to stray will be left with no guide” (40:33)], referring to God as being the only Protector on Judgment Day
7.) The root (ر - ي - ب) refers to having doubt or fear in a matter. From this root, we obtain the word رَيبٌ, which means “doubt,” and which is seen in the second ayah of Surah Al Baqarah: ذَٰلِكَ ٱلْكِتَـٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَ [“That is the Book in which there is no doubt” (2:2)]. This root is also seen in the Verb Form VIII as اِرْتَابَ in verse 40:34, specifically as its doer pattern (اسم الفاعل) of مُرْتَابٌ, meaning “doubters:” كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَنْ هُوَ مُسْرِفٌۭ مُّرْتَابٌ [“This is how God leaves every transgressor and doubter to stray” (40:34)].
8.) The root is (م - ق - ت) refers to intense hatred and ugly character. From this root, we obtain the word مَقْتٌ, meaning “hatred, animosity”. This word appears in the following verse: ٱلَّذِينَ يُجَـٰدِلُونَ فِىٓ ءَايَـٰتِ ٱللَّهِ بِغَيْرِ سُلْطَـٰنٍ أَتَىٰهُمْ ۖ كَبُرَ مَقْتًا عِندَ ٱللَّهِ وَعِندَ ٱلَّذِينَ ءَامَنُوا۟ ۚ كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ كُلِّ قَلْبِ مُتَكَبِّرٍۢ جَبَّارٍۢ ٣٥ [“Those who dispute God’s signs with no proof given to them. How despicable is that for God and the believers! This is how God seals the heart of every arrogant tyrant” (40:35)]. Here, the animosity of those who dispute God’s Signs is made apparent. In Pre-Islamic days (عَصْرُ الجَاهِلِيَّة), a time in which the Arabs essentially had no ethical or moral code, they had a term called نِكَاحُ المَقْتِ (“the marriage of hatred, the despised marriage”), in which a man would marry the wife of his father.
9.) The root (ت - ب - ب) refers to utter loss, destruction, and ruin. The phrase تَـبًّـا لَهُ was used to indicate destruction for someone as a way of rebuking them. When the Prophet ﷺ called out to his people during the first days of his prophethood, Abu Jahl rebuked him using this word (تَـبًّـا), effectively calling for his ruin. God then revealed Surah Al-Masad (سُورَةُ المَسَد), in which God used the same root (in the form of the verb تَبَّتْ) to indicate that Abu Jahl is the one who is truly in perdition. This root is also seen in its مَصْدَر (verbal noun) form of تَبَاب in the following verse, in which God describes Pharaoh’s plotting as futile: أَسْبَـٰبَ ٱلسَّمَـٰوَٰتِ فَأَطَّلِعَ إِلَىٰٓ إِلَـٰهِ مُوسَىٰ وَإِنِّى لَأَظُنُّهُۥ كَـٰذِبًۭا ۚ وَكَذَٰلِكَ زُيِّنَ لِفِرْعَوْنَ سُوٓءُ عَمَلِهِۦ وَصُدَّ عَنِ ٱلسَّبِيلِ ۚ وَمَا كَيْدُ فِرْعَوْنَ إِلَّا فِى تَبَابٍۢ [“leading up to the heavens and look for the God of Moses, although I am sure he is a liar.” And so Pharaoh’s evil deeds were made so appealing to him that he was hindered from the ˹Right˺ Way. But the plotting of Pharaoh was only in vain” (40:37)].
10.) The root (ج - ر - م) originally refers to the plucking of a fruit from its tree. From this, we obtain all sorts of meanings. The word جَرَم means “doubt”, as is seen in the following verse: لَا جَرَمَ أَنَّمَا تَدْعُونَنِىٓ إِلَيْهِ لَيْسَ لَهُۥ دَعْوَةٌۭ فِى ٱلدُّنْيَا وَلَا فِى ٱلْـَٔاخِرَةِ وَأَنَّ مَرَدَّنَآ إِلَى ٱللَّهِ وَأَنَّ ٱلْمُسْرِفِينَ هُمْ أَصْحَـٰبُ ٱلنَّارِ [“There is no doubt that whatever ˹idols˺ you invite me to ˹worship˺ are not worthy to be invoked either in this world or the Hereafter. ˹Undoubtedly,˺ our return is to God, and the transgressors will be the inmates of the Fire” (40:43)]. Interestingly, the word جِرْمٌ refers to “body” (both physically and metaphorically, called as such as because the body has segmented body parts), while جُرْمٌ refers to “crime” (another similar word for a crime is جَرِيمَةٌ). The word جَرِيمَةٌ (“crime”) relates to its root in that a crime is “earned” by someone who commits it has essentially seized (“plucked or cut off”) something from someone else, such as occurs in the sin of theft.