Tarawih Top 🔟 : Juz 26 (Surah Al-Ahqaf to Surah Adh-Dhariyat). 

Here are some beneficial fruits 🍐 from the Quran:

1.) The root (ح - ش - ر) refers to the idea of gathering. From this root, we obtain the verb حَشَرَ, which means “to gather,” as is seen in its passive form (حُشِرَ) in the following verse: وَإِذَا حُشِرَ ٱلنَّاسُ كَانُوا۟ لَهُمْ أَعْدَآءًۭ وَكَانُوا۟ بِعِبَادَتِهِمْ كَـٰفِرِينَ [“And when ˹such˺ people will be gathered together, those ˹gods˺ will be their enemies and will disown their worship” (46:6)], in which the Day of Judgment is described as one in which the people will be gathered.  We also see this verb frequently in the Quran as referring to the gathering of people on the Day of Judgment. 

2.) The root (س - ب - ق) refers to something preceding something else. This precedent can occur in a chronological sense or in a metaphorical sense. From this, we obtain the verb سَبَقَ, which means “to precede.”  This verb is seen frequently in the Quran, including in the following verse: كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَـٰكَ مِن لَّدُنَّا ذِكْرًۭا [“This is how We relate to you ˹O Prophet ﷺ˺ some of the stories of the past. And We have certainly granted you a Reminder from Us” (20:99)].  This root is also used in the metaphorical sense to indicate those who precede others in good deeds, as is seen in the following verse: وَٱلسَّـٰبِقُونَ ٱلسَّـٰبِقُونَ [“And the foremost [in faith] will be the foremost [in Paradise]” (56:10)]. Here, the receiving pattern (اِسْمُ الفَاعل) in its masculine plural form is seen, namely, السَّابِقُونَ.

3.) The root (م - ت - ع) gives the meaning of benefit and the extension of a period of time in goodness itself. From this, we obtain the word مَتَاع, which refers to a beneficial thing itself. We also obtain the Form V verb تَمَتَّعَ, as well as the Form X verb اِسْتَمْتَعَ, both of which mean “to enjoy,” called as such because that which is enjoyable can be beneficial. The Form X verb اِسْتَمْتَعَ is seen in the following verse: وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَذْهَبْتُمْ طَيِّبَـٰتِكُمْ فِى حَيَاتِكُمُ ٱلدُّنْيَا وَٱسْتَمْتَعْتُم بِهَا فَٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ ٢٠ [“˹Watch for˺ the Day ˹when˺ the disbelievers will be exposed to the Fire. ˹They will be told,˺ “You ˹already˺ exhausted your ˹share of˺ pleasures during your worldly life, and ˹fully˺ enjoyed them. So Today you will be rewarded with the torment of disgrace for your arrogance throughout the land with no right, and for your rebelliousness” (46:20)], in which the disbelievers are rebuked for their disbelief in this world, and that they already fully enjoyed the pleasures of the worldly life. Specifically, we see the Form X past tense verb اِسْتَمْتَعْتُم, which means “you all enjoyed.” 

4.) The root (ه - و - ن) has two root meanings: 1.) stillness 🔕, and 2.) abasement. From the former, we obtain the word هَون, which means stillness and honor. This word is seen in the following verse: وَعِبَادُ ٱلرَّحْمَـٰنِ ٱلَّذِينَ يَمْشُونَ عَلَى ٱلْأَرْضِ هَوْنًۭا وَإِذَا خَاطَبَهُمُ ٱلْجَـٰهِلُونَ قَالُوا۟ سَلَـٰمًۭا [“ The servants of the Most Compassionate are those who walk on the earth humbly” (25:63)]. Here, the word هَون refers to the state of walking with humility.  A similarly-sounding word is هُون, which means “humiliation, abasement,” and which relates to the second root meaning. This word is seen in the following verse: وَيَوْمَ يُعْرَضُ ٱلَّذِينَ كَفَرُوا۟ عَلَى ٱلنَّارِ أَذْهَبْتُمْ طَيِّبَـٰتِكُمْ فِى حَيَاتِكُمُ ٱلدُّنْيَا وَٱسْتَمْتَعْتُم بِهَا فَٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ ٢٠ [“˹Watch for˺ the Day ˹when˺ the disbelievers will be exposed to the Fire. ˹They will be told,˺ “You ˹already˺ exhausted your ˹share of˺ pleasures during your worldly life, and ˹fully˺ enjoyed them. So Today you will be rewarded with the torment of disgrace for your arrogance throughout the land with no right, and for your rebelliousness” (46:20)], in which the disbelievers are warned ⚠️that they will receive a punishment of humiliation in the next life. 

5.) The root (خ - ل - و) refers to the removal of something from something else. From this root, we obtain the verb (خَلَا - يَخْلُو), which means “to be isolated or empty of”, called as such because the process of isolation and emptying entails the removal of something from something else. This verb can also means “to pass, expire, elapse,” in that when something elapses in duration, it is “removed” from the passage of time ⌛. This is how this verb is seen in the following verse: ۞ وَٱذْكُرْ أَخَا عَادٍ إِذْ أَنذَرَ قَوْمَهُۥ بِٱلْأَحْقَافِ وَقَدْ خَلَتِ ٱلنُّذُرُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦٓ أَلَّا تَعْبُدُوٓا۟ إِلَّا ٱللَّهَ إِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍۢ [And remember the brother of ’Ȃd, when he warned his people, who inhabited the sand-hills—there were certainly warners before and after him—˹saying,˺ “Worship none but Allah. I truly fear for you the torment of a tremendous day.” (46:21)], in which the verse states that there were warners who had come before and after the Inhabitants of the Sand Hills (الأَحْقَاف)

6.) The root (د - م - ر) refers to entering into a place of residence 🏠.  In the Islamic/shari’i meaning, it tends to indicate unwelcome entry, but linguistically, it can refer to either welcome or unwelcome entry.  A derived word from this root is الدِّمَار, which refers to destruction, as if one is entering a place of residence for the purpose of destroying it. The Form II verb دَمَّرَ - يُدَمِّرُ (“to destroy”) is seen in the following verse: تُدَمِّرُ كُلَّ شَىْءٍۭ بِأَمْرِ رَبِّهَا فَأَصْبَحُوا۟ لَا يُرَىٰٓ إِلَّا مَسَـٰكِنُهُمْ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ ٢٥ [“It destroyed everything by the command of its Lord, leaving nothing visible except their ruins. This is how We reward the wicked people” (46:25)], referring to how a strong wind destroyed the people of Hud.

7.) The root (ن - ص - ت) indicates the meaning of silence 🔇 and stillness. From this root, we obtain the Form IV verb أَنْصَتَ, which means “to listen to attentively 👂,” in that an attentive listener needs to be silent in order to listen attentively. This verb is seen in the command form (أَنْصِتُوا) in the following verse: وَإِذْ صَرَفْنَآ إِلَيْكَ نَفَرًۭا مِّنَ ٱلْجِنِّ يَسْتَمِعُونَ ٱلْقُرْءَانَ فَلَمَّا حَضَرُوهُ قَالُوٓا۟ أَنصِتُوا۟ ۖ فَلَمَّا قُضِىَ وَلَّوْا۟ إِلَىٰ قَوْمِهِم مُّنذِرِينَ [“˹Remember, O  Prophet ﷺ,˺ when We sent a group of jinn your way to listen to the Quran. Then, upon hearing it, they said ˹to one another˺, “Listen quietly!” Then when it was over, they returned to their fellow jinn as warners” (46:29)]. Here, the Form IV command verb أَنْصِتُوا refers to the jinn, who said to one another “listen quietly!” when they were listening to the Quran as recited by the Prophet  ﷺ 

8.) The root (ع - ز - م) refers to being resolute and determined to complete a task. From this root, we obtain the verb عَزَمَ - يَعْزِمُ, which means “to be resolute in.” In fact, when this verb is used (such as in the sentence يَعْزِمُ الرَّجُلُ الطَّرِيقَ), it means “the man walked upon the path and did not waver at all from its course.”  The verbal noun (مصدر) form appears in the following verse: فَٱصْبِرْ كَمَا صَبَرَ أُو۟لُوا۟ ٱلْعَزْمِ مِنَ ٱلرُّسُلِ وَلَا تَسْتَعْجِل لَّهُمْ ۚ كَأَنَّهُمْ يَوْمَ يَرَوْنَ مَا يُوعَدُونَ لَمْ يَلْبَثُوٓا۟ إِلَّا سَاعَةًۭ مِّن نَّهَارٍۭ ۚ بَلَـٰغٌۭ ۚ فَهَلْ يُهْلَكُ إِلَّا ٱلْقَوْمُ ٱلْفَـٰسِقُونَ [“So endure patiently, as did the Messengers of Firm Resolve. And do not ˹seek to˺ hasten ˹the torment˺ for the deniers. On the Day they see what they have been threatened with, it will be as if they had only stayed ˹in this world˺ for an hour of a day. ˹This is˺ a ˹sufficient˺ warning! Then, will anyone be destroyed except the rebellious people?” (46:35)]. Here, the Messengers are referred to as those with Firm Resolve (أُولُو العَزْمِ).  A similar word is عِزِيمَةٌ, which also means “firm resolve.” 

9.) The root (ص - د - د) refers to avoiding and shunning something. From this root, we obtain the verb صَدَّ - يَصُدُّ, which means to turn away from something (it can also mean to hold back or prevent something), such as in the following verse: ٱلَّذِينَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِيلِ ٱللَّهِ أَضَلَّ أَعْمَـٰلَهُمْ [“Those who disbelieve and hinder ˹others˺ from the Way of God, He will render their deeds void” (47:1)], in which the disbelievers and wrongdoers are described as turning away from the Path of God. In Modern Arabic, the word صَدّ refers to a dam 🦫, so called because it obstructs the flow of water. A related word is صَدِيد, as seen in this verse: مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسْقَىٰ مِن مَّآءٍۢ صَدِيدٍۢ [“Awaiting them is Hell, and they will be left to drink oozing pus” (14:16)], which classical sources describe as a mixture of blood 🩸 and pus (in fact, in medical terms, the word for “pus” is either صَدِيد or قَيح) that the inhabitants of the Fire 🔥 will be forced to consume. 

10.) The root (ب - و - ل) has two root meanings: 1.) the flow of water 🌊, and 2.) the conscience 🧠. As for the first root meaning, we obtain the derived (Modern) word of البَولُ, which refers to urine. As for the second root meaning of “conscience 🧠,” this is where the discussion goes deeper. From this second root meaning, we obtain the word بَال, which has many meanings depending on context. Interestingly, in Urdu, this word بَالٌ means “hair,” but in Classical/Quranic Arabic, the word بَال means “conscience, state of mind,” and can also mean “condition.”  This word can also refer to the soul (نَفْسٌ) as well. This word is seen in the following verse: وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَءَامَنُوا۟ بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍۢ وَهُوَ ٱلْحَقُّ مِن رَّبِّهِمْ ۙ كَفَّرَ عَنْهُمْ سَيِّـَٔاتِهِمْ وَأَصْلَحَ بَالَهُمْ [“As for those who believe, do good, and have faith in what has been revealed to Muḥammad ﷺ, which is the truth from their Lord; He will absolve them of their sins and improve their condition” (47:2)].  Note here that بال is more aptly translated as “condition.”  In fact, a common classical Arabic expression is خَطَرَ بِبَالِي (“it passed my mind”), which usually refers to thoughts as they pass through the mind, but can also refer to the whisperings of the Shaytan passing through one’s mind. Interestingly, this word بَالٌ can also refer to affluence and luxury 💰. For example, we would say that someone in affluence has نَاعِمُ البَال, meaning that he is in an affluent state.