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Juz 28 (Surah Al-Mujadilah to At-Tahrim)

Here are some beneficial fruits 🍐 from the Quran: 

1.) The root (ج - د - ل) has several meanings, one of which is argumentation and quarreling. From this root, we obtain the Form III verb (جَادَلَ - يُجَادِلُ), which means to quarrel or argue with someone. The present tense version is seen in verse 58:1 (قَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّتِى تُجَـٰدِلُكَ فِى زَوْجِهَا وَتَشْتَكِىٓ إِلَى ٱللَّهِ) (“Indeed, God has heard the statement of the one who pleaded with you about her husband and complained to God”).  This refers to a woman who was having an issue with her husband, so she made sincere invocation to God regarding her matter. Here, the present tense (تُجَادِلُ) refers to this woman who came to the Prophet ﷺ and “quarreled” with him ﷺ in the sense of pleading to him ﷺ about her matter. 

2.) The root (ش - ك - و) refers to being in excruciating pain. From this root, we obtain the Form I verb (شكا - يَشكُو), which means to complain, so called because complaining is one form of expressing pain and sorrow 😞. We also obtain the Form VIII verb (اشتكى - يَشْتَكِي), which means to complain with more effort and intensity. This Form VIII verb is also seen in verse 58:1, in which the woman in question complains to God in the form of making a sincere invocation to Him regarding her difficult matter. 

3.) The root (ن - ج - و) actually has two root meanings that are seemingly antagonistic, but really just depends on the context: 1.) revealing something, and 2.) hiding something. From this latter root meaning, we obtain the Quranic word النَجْوى, which means “private discourse (between two people or more),” thus relating to its root in that a private talk is that which is hidden from others.  This word is seen in verse 58:7 (مَا يَكُونُ مِن نَّجْوَىٰ ثَلَـٰثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَآ أَدْنَىٰ مِن ذَٰلِكَ وَلَآ أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا۟) (“There is not a private discourse with three [people] except that He is the Fourth, nor is there [a group] of five [people] except that he is the Sixth, nor fewer than that or more than that, except that He is with him wherever they are”).  The gist here is that God is Ever-Present and is Aware of all private discourses. 

4.) The root (ف - س - ح) indicates the meaning of vastness in space and accommodation. From this root, we obtain the adjective الفَسِيحُ, which means something vast and expansive in nature (الوَاسِعُ), and we also obtain the verb (فَسَحَ - يَفْسَحُ), which means to make room for someone else in a gathering. This is apt with its root meaning of vastness in space, as the person is making space for another in a space of gathering. This verb is seen both in Verb Form I command (فَافْسَحُوا) and Verb Form VIII command (تَفَسَّحُوا) in verse 58:11 (يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قِيلَ لَكُمْ تَفَسَّحُوا۟ فِى ٱلْمَجَـٰلِسِ فَٱفْسَحُوا۟ يَفْسَحِ ٱللَّهُ لَكُمْ) (Oh those who believe, when it is said to you all, make room in the gatherings, then make room [for others], and God will make room for you”). The context of this is that there was a gathering with the Prophet ﷺ in which there was a deaf man who requested that everyone make space for him so that he could sit near the Prophet ﷺ. Everyone did make space, except for one man, who did not make space. This verse was then revealed, that those who believe ought to make space for others. 

5.) The root (ن - ش - ز) to the ascension 📈 of something and its exalted and lofty state. From this root, we obtain the verb (نَشَزَ - يَنْشُزُ), which means to be raised. This verb is seen in the command/imperative form (اُنْشُزُوا) in verse 58:11 (وَإِذَا قِيلَ ٱنشُزُوا۟ فَٱنشُزُوا۟ يَرْفَعِ ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ دَرَجَـٰتٍۢ) (“And if it is said, rise, then rise! God will raise the ones who believe from among you and those of knowledge in ranks”).  Here, according to classical Tafsir sources, this could be referring to the command of everyone in that gathering that when they are commanded to rise and make room for others 🤝, then they need to do so. Another possible interpretation is that when the believers are commanded to rise and perform other tasks (such as prayer, obedience, righteous deeds, etc), then they ought to rise and do so without delay. 

6.) The root (ق - ذ - ف) refers to throwing and casting something away. From this root, we obtain the verb (قَذَفَ - يَقْذِفُ - قَذْفٌ), which means to throw something.  This verb is seen in its past-tense form in verse 59:2 (وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ) (“And He cast fear into their hearts”). In this verse, this verb is being used in the metaphorical sense in that fear is being cast into the hearts of these people, rather than a literal throwing of something. 

7.) The root (ر - ع - ب) has three distinct root meanings: 1.) fear or dread 😨, 2.) filling something up 🫙, and 3.) cutting off of something ✂️. From the first root meaning, we obtain the word رُعْبٌ, which translates to dread. As for the second root meaning, we obtain the adjective رَاعِبٌ, which is used to describe something that fills something else, such as the adjectival phrase سَيلٌ رَاعِبٌ, which refers to a body of water that fills a valley. From the third root meaning, we obtain the adjective مُرَعَّب, which is used to refer to something that is segmented into pieces. There is also the word رُعْبُوبَةٌ, which refers to piece of a camel’s hump 🐪. And the hump of a camel (سَنَام) is referred to مَرْعوب if adipose matter exudes from it. Regarding the first root meaning, this is where we obtain the Quranic word الرُعب (“fear/dread”), which we see used in verse 59:2 (وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ) (“And He cast fear into their hearts”)

8.) The root (ش - ح - ح) indicates the meaning of stinginess and miserliness. From this root meaning, we obtain the word شُحّ (“stinginess”), as is seen in verse 59:9 (وَمَن يُوقَ شُحَّ نَفْسِهِۦ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ) (“and whoever is protected [from] the stinginess of their souls, those are the successful ones”). This word is similar in meaning to the word بُخْلٌ, but الشُّحُّ is a greater and more intense form of miserliness than البُخْلُ. In fact, according to one source, the word البُخْلُ refers to stinginess with money 💰 specifically, but الشُّحُّ refers to stinginess with money and any other matter as well. The adjectival version of this word is شَحِيحٌ, such as رَجُلٌ شَحِيحٌ (“a miserly man”)

9.) The root (غ - ل - ل) refers to intensity of thirst and heat ☀️. A derived word from this root (اسم المبالغة or noun of hyperbole) is غَلَّان, which refers to an extremely parched person or thing. This root also takes on a metaphorical meaning as well. For example, one can describe intense love or sadness as غَلِيل, which indicates that it is filled with intense emotions, similar to how a thirsty person is filled with intense thirst. We also see another word from this root, غِلّ (“hatred”), which is seen in verse 59:10 ( وَلَا تَجْعَلْ فِى قُلُوبِنَا غِلًّۭا لِّلَّذِينَ ءَامَنُوا۟) (“And do not allow rancor/hatred into our hearts to those who believe”). Here, the word غِلٌّ takes on a more metaphorical meaning of “hatred,” similar to the idea of intense emotions being compared to intense thirst.

10.) The root (ب - ر - أ) has two distinct root meanings: 1.) that of creating something, and 2.) distancing oneself from something. As for the first meaning, we obtain the verb (بَرَأ - يَبْرَؤُ), which means to create. What is the difference between خَلَقَ and بَرَأ? The verb خَلَقَ means “to create,” but بَرَأَ means to create something from nothing (in other words, to originate something from a previous state of non-existence).  From this, we obtain the Name of God of البَارئِ (“The Originator”) in that only God is Capable of creating something out of nothing.  As for the second root meaning, we obtain the word بَرِيءٌ , which means “exonerated, absolved of,” as is seen in verse 59:16 (كَمَثَلِ ٱلشَّيْطَـٰنِ إِذْ قَالَ لِلْإِنسَـٰنِ ٱكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّى بَرِىٓءٌۭ مِّنكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَـٰلَمِينَ) (“Similar to Shaytan, when he says to man, disbelieve!  So when he disbelieves, Shaytan then says, I am absolved from you, I fear God, Lord of the Worlds”). Here, Shaytan is making the excuse of being بَرِيءٌ, ie, he is distancing himself from any sense of accountability.