Top 🔟 : Juz 25 (Surah Ash Shuraa, Az-Zukhruf, Ad-Dukhan, and Al-Jathiyah).

Here are some beneficial fruits 🍐 from the Quran:

1.) The root (م - و - ت) indicates the disappearance of power from something. From this root, we obtain the word المَوتُ (“death” ⚰️), called as such because death is the removal of power/might from someone.  We also obtain the word المَوَتَان, referring to barren land that is cannot grow anything.uation The word مَيِّت refers to a deceased person, and its plural is مَوتَى. This plural is seen in the following verse: أَمِ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ۖ فَٱللَّهُ هُوَ ٱلْوَلِىُّ وَهُوَ يُحْىِ ٱلْمَوْتَىٰ وَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ [“How can they take protectors besides Him? God alone is the Protector. He ˹alone˺ gives life to the dead. And He ˹alone˺ is Most Capable of everything” (42:9)], in which God states that He is the One who gives life to the Dead. In fact, it is frequently stated in the Quran that God gives life to various things, including the deceased for their resurrection, as well as to the dead earth to thereby bring forth vegetation 🌱 and life. 

2.)  The root (ب - ط  - ش) refers to the taking of something using force. This root is used in مصدر (verbal noun) form of بَطْشًا in the following verse: فَأَهْلَكْنَآ أَشَدَّ مِنْهُم بَطْشًۭا وَمَضَىٰ مَثَلُ ٱلْأَوَّلِينَ [“So We destroyed those who were far mightier than these ˹Meccans˺. The examples of ˹their˺ predecessors have ˹already˺ been related” (43:8)], in which the ayah states that no prophet has ever came that was not ridiculed, and God has destroyed and enveloped nations of old who were even stronger than the Quraysh. This root is used in several places in the Quran.

3.) The root (م - ه - د) refers to leveling and smoothening something, such as how pavement 🛣️is smoothened. From this meaning, we obtain the Form II verb مَهَّدَ, which means “to facilitate something,” such as an assignment, called as such because the facilitation of something is similar to smoothening out its level of difficulty. The Quranic word مَهْد (“bed/cradle”) also comes from this root, as is seen in the following verse: ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَجَعَلَ لَكُمْ فِيهَا سُبُلًۭا لَّعَلَّكُمْ تَهْتَدُونَ [“˹He is the One˺ Who has laid out the earth for you, and set in it pathways for you so that you may find your way” (43:10)], in which it states that God made the Earth as a laid-out “bed” for you all, and set in it pathways for our guidance.

4.) The root (ف - ل - ك) refers to the state of being round in shape ⚽, or rotundity. From this root, we obtain the word فُلْك, which means “ship,” 🚢, such as appears in the following verse: وَٱلَّذِى خَلَقَ ٱلْأَزْوَٰجَ كُلَّهَا وَجَعَلَ لَكُم مِّنَ ٱلْفُلْكِ وَٱلْأَنْعَـٰمِ مَا تَرْكَبُونَ [“And ˹He is the One˺ Who created all ˹things in˺ pairs, and made for you ships and animals to ride” (43:12)], which relates to its root meaning in that a ship circles around and makes a circular shape in the water 🌊. Another related word is فلَلَك, meaning “orbit,” 🪐 (such as occurs in verse 21:33, which states: وَهُوَ ٱلَّذِى خَلَقَ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّۭ فِى فَلَكٍۢ يَسْبَحُونَ [“And He is the One Who created the day and the night, the sun and the moon—each travelling in an orbit” (21:33)]. This word relates to this root in that it refers to a celestial round body that is in orbit in relation to other bodies.

5.) The root (ت - ر- ف) refers to blessings and affluence. One of its derivatives, the اسم المفعول (receiver pattern) upon the Form IV verb is seen in the Quran in its plural form, namely مُتْرَفُوهَا, in the following verse: وَكَذَٰلِكَ مَآ أَرْسَلْنَا مِن قَبْلِكَ فِى قَرْيَةٍۢ مِّن نَّذِيرٍ إِلَّا قَالَ مُتْرَفُوهَآ إِنَّا وَجَدْنَآ ءَابَآءَنَا عَلَىٰٓ أُمَّةٍۢ وَإِنَّا عَلَىٰٓ ءَاثَـٰرِهِم مُّقْتَدُونَ [“Similarly, whenever We sent a warner to a society before you ˹O Prophet ﷺ˺, its ˹spoiled˺ elite would say, “We found our forefathers following a ˹particular˺ way, and we are walking in their footsteps” (43:23)]. Here, the word مُتْرَفُوها refers to the elite (literally those who had blessings and affluence).

6.) The root (ق - س - م) has two root meanings: 1.) beauty, and 2.) the segmentation of something. As for the first root meaning, we obtain the word القَسَامُ, which is similar in meaning to الجَمَال and الحُسْنُ (“beauty”). In fact, one can describe someone as مُقَسَّمُ الوَجْهِ (“beautiful of face”). Furthermore, the word القَسِمَةُ is another way to refer to the human face, called as such because the face is considered the most beautiful part of the body. As for the second root meaning, we obtain the verb قَسَمَ - يَقْسِمُ, which means “to apportion or segment,” as occurs in the following verse: أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ [“Is it they who distribute your Lord’s mercy? We ˹alone˺ have distributed their ˹very˺ livelihood among them in this worldly life …” (43:32)], in which the question is rhetorically asked, “Is it they who distribute your Lord’s mercy?”

7.) The root (ع - ي - ش) refers to the general meaning of life and continuity. From this root, we obtain the مَصْدَر (verbal noun) of العَيْشُ (“living”), which itself can refer to الحَيَاة. And a Quranic word from this root is مَعِيشَة (“livelihood”), so called because it is that which humans use to sustain their life, as seen in this verse: أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ ۚ نَحْنُ قَسَمْنَا بَيْنَهُم مَّعِيشَتَهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ [“Is it they who distribute your Lord’s mercy? We ˹alone˺ have distributed their ˹very˺ livelihood among them in this worldly life …” (43:32)]. God in this verse states that He Alone provides for the livelihood of His creation. The female name عَائِشَةُ also comes from this root, meaning “the one who lives.” 

8.) The word لَيت appears frequently in the Quran. It is used for what we call التَّمَنِّي (“wishful thinking”), meaning wishing for something that is unlikely or impossible to occur. One such usage is in the following verse: حَتَّىٰٓ إِذَا جَآءَنَا قَالَ يَـٰلَيْتَ بَيْنِى وَبَيْنَكَ بُعْدَ ٱلْمَشْرِقَيْنِ فَبِئْسَ ٱلْقَرِينُ [“But when such a person comes to Us, one will say ˹to their associate˺, “I wish you were as distant from me as the east is from the west! What an evil associate ˹you were˺!” (43:38)], in which the transgressors will lament on Judgment Day as to why they chose Shaytan as their companion. This usage is also commonly seen in Arab saying/proverbs to express something that is impossible to happen, such as in the following: لَيْتَ الشَّبَابَ يَعُودُ (“if only youthhood would return!”). 

9.) The root (و - ق - ي) refers to the repelling of something from something else. From this root, we obtain the word الوِقَايَة (“protection”). We see the past-tense verb (وَقَى) in the following verse: لَا يَذُوقُونَ فِيهَا ٱلْمَوْتَ إِلَّا ٱلْمَوْتَةَ ٱلْأُولَىٰ ۖ وَوَقَىٰهُمْ عَذَابَ ٱلْجَحِيمِ [“There they will never taste death, beyond the first death. And He will protect them from the punishment of the Hellfire” (44:56)], in which it is stated that the believers and doers of good will be protected from the punishment of the Fire. This root is also seen in Verb Form III (اِتَّقَى), which often translates to “having God-consciousness”, because the relationship is that one makes God as a Protection between himself and the Fire 🔥. We also obtain the word التَّقْوَى (“God consciousness”) from this root.

10.) The root (ب - ث - ث) refers to the dispersal of something. From this, we obtain the verb بَثَّ - يَبُثُّ, which means “to disperse.” This verb is seen in the following verse: وَفِى خَلْقِكُمْ وَمَا يَبُثُّ مِن دَآبَّةٍ ءَايَـٰتٌۭ لِّقَوْمٍۢ يُوقِنُونَ [“And in your own creation, and whatever living beings He dispersed, are signs for people of sure faith” (45:4)].  The receiving pattern (مَبْثُوث = “scattered/dispersed” = اِسْمُ المَفْعُول) is also seen in verse 101:4, in which the verse states يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ (“The Day people will be like scattered moths”).