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Juz 27 (Surah Adh-Dhariyat to Surah Al Hadid)

Here are some beneficial fruits 🍐 from the Quran:

1.) The root (س - ط - ر) refers to the alignment of a group of items in a straight line, just as a book 📚is a collection of aligned pages 📃, and a tree 🌲is a collection of organized leaves 🍃and roots. From this root, we obtain the word مَسْطُور, which refers to something written, as the verb سَطَرَ means “to write” (among other meanings).  This word مَسْطُور is seen in verse 52:2, in which God makes an oath by وَكِتَابٍ مَسْطُور (“And by the Written Book”), which according to some mufassirin, refers to the book of deeds that will be presented in the right hand of the felicitous and in the left hand of the damned.

2.) The root (س - ق - ف) refers to raising something such that it overlooks or towers over something else. From this root, we obtain the word (سَقْف), which refers to the ceiling (or roof, depending on context) of a house 🏠 or building, so called because a roof is that which “towers over” a house in terms of protection. In ayah 52:5, this word comes as another oath, in which God states وَالسَّقْقِ المَرْفُوع (“And by the raised ceiling”).  According to some mufassirin, this word السَّقْف refers to the sky/heavens (السَّمَاءُ), but others say it may refer to His Throne (العَرْش), as His Throne is the “roof” of Jannah. Others yet say that the Oft-Visited House by the angels (البَيتُ المَعْمُور) refers to السَّقْفِ المَرْفُوع

3.) The root (م - و - ر) refers to the trembling or convulsion of something. From this root, we obtain the verb مَار - يَمُور - مَورٌ, which refers to the violent and disordered convulsion of something. For example, one can say مَارَ البَحْرُ to mean that the waves of the sea 🌊crashed into each other violently. This verb in its present tense is also seen in ayah 52:9 (يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًۭا) (“the Day when the Heavens will be violently trembled”), referring to the events of the Day of Judgment. 

4.) The root (خ - ز - ن) refers to the maintenance and continued care of something. From this root, we obtain the word خِزَانة and its plural of خَزَائِنُ, which in Modern Standard Arabic, refers to a cabinet 🗄️or closet, so called because a cabinet is used to store and therefore maintain items of clothing 👕. This plural is seen in ayah 52:37, in which God states (أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ) (“or do they have the Treasuries of Your Lord, or are they the ones who have authority over them?”). Here, the verse is rhetorically asking if the disbelievers own God’s Treasuries and therefore can give prophethood to those whom they wish. The answer of course being that they cannot do so, as that is solely in God’s Domain.

5.) The root (غ - و - ي) refers to misguidance and error itself, and well as to the corruption of something. From this root, we obtain the verb (غَوَى - يَغْوِي - غَيٌّ), which means “to be utterly lost, misguided.” This verb in is past tense form is seen in ayah 53:2, in which God states (مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ) (“Your Companion has not been misguided nor has he been led astray”), referring to the Prophet ﷺ. In this surah (Surah An Najm), God consoles the Prophet ﷺ by assuring him that God has not abandoned him. Interestingly, the verbs ضَلَّ and غَوَى both mean “to be misguided.” So what is the difference between them? According to the scholars of Quranic exegesis, the verb غَوَى refers to allowing oneself to intentionally and deliberately be misguided, while the verb ضَلّ refers to being unintentionally misguided. 

6.) The root (ن - ط - ق) has two distinct root meanings: 1.) the elocution of speech itself, and 2.) referring to attire/clothing.  From the first root, we obtain the verb (نَطَقَ - يَنْطِقُ - نُطْقٌ), which means “to articulate speech.” From the second root, we obtain the word النِّطَاق, which refers to a belt around the waist. Regarding the former root meaning, we see the present-tense verb in the ayah 53:3 (وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ) (“He does not speak from his own desire”), referring to the Prophet ﷺ, who never spoke from his own desires. Rather, the Prophet ﷺ also spoke according to the fulfillment of God’s Commandments.

7.) The root (ز - ي - غ) refers to the inclination towards (or away from) something. From this root, we obtain the verb (زاغ - يزيغ - زَيغٌ), which means to deviate from. This past tense verb is seen in ayah 53:17 (مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ) (“The sight did not deviate, nor did it go too far”), referring to the Prophet’s ﷺ Ascension to the Heavens during his Night Journey (الإسراء والمعراج). The Quran is refuting the claims of the disbelievers that his Ascension was all a dream or a lie, stating that what he ﷺ saw and experienced was indeed the Truth.

8.) The root (ش - ق - ق) refers to the splitting open of something, such as the splitting of a seed 🌱. From this root, we obtain the verb (شَقَّ - يَشُقُّ), which means “to be split open.” This verb is seen as a Form VII verb in verse 54:1 (ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ) (“The Hour has approached, and the moon has been split”), referring to the splitting of the moon 🌑by the Prophet ﷺ as a clear sign his prophecy. The verse refers to the fact that the Day of Judgment is approaching, so people should take heed and prepare. 

9.) The root (ع - س - ر) refers to difficulty and hardship. From this root, we obtain the word (العُسْر) meaning “difficulty,” as is seen in verse 94:5 (فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا) (“indeed, with hardship comes ease”). We also obtain the adjective عَسِر, as is seen in verse 54:8 (يَقُولُ ٱلْكَـٰفِرُونَ هَـٰذَا يَوْمٌ عَسِرٌۭ) (“The disbelievers will say, ‘This is a distressing Day”), as the Day of Judgment will be the most difficult day that they will ever experience, far greater than any worldly difficulty.

10.) The root (ن - ز - ع) refers to the extraction or uprooting of something from its core. From this root, we obtain the verb (نَزَعَ - يَنْزِعُ), which means “to remove or uproot.”  This verb is seen in present-tense form in verse 54:20 (تَنزِعُ ٱلنَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍۢ مُّنقَعِرٍۢ) (“[A violent wind] removed people [from their roots] as if they were uprooted trunks of trees”)]. This is referring to the punishment of the people of ‘Ad (عاد), who suffered a terrible punishment due to their transgression. And this verb is fitting here to use because the people of ‘Ad were known to be very tall in stature like trees 🌴, and it was also said that this wind decapitated many of them, such that they resembled trunks of trees without branches. Therefore, the verse is making clear that despite the power and prowess that the people of ‘Ad had – which made them arrogant and proud – they were still destroyed. Their stature and prominence did not protect them from God’s Punishment.