Tarāwīh Top 🔟, Ramadan 2026🌙

Juz 6 (An-Nisa Verse 148 to Al-Ma’idah Verse 81)

Here are 10 fruits 🍐 from the language of Quran:

1.) The root (ج - ه - ر) refers to the announcement or revealing of something, as well as its ascension ⛰️ or raising. From this root, we derived the word جَهَرَ, which means to raise one’s voice and be audible. The adjectival version of this is جَهِير, which refers to a loud person. We also obtain the ism الجَهْر, which refers to a public/open announcement, such as is seen in verse 4:148 in Surah An-Nisa: لَّا يُحِبُّ ٱللَّهُ *ٱلْجَهْرَ* بِٱلسُّوٓءِ مِنَ ٱلْقَوْلِ إِلَّا مَن ظُلِمَ ۚ وَكَانَ ٱللَّهُ سَمِيعًا عَلِيمًا (“Allah does not like *_the public announcement_* [of] negative thoughts to be voiced—except by those who have been wronged.  Allah is All-Hearing, All-Knowing”). In this ayah, the public announcement of sins etc is being discouraged, unless it is for the purpose of the oppressed voicing their oppression.

2.) The root (ب - د - و) refers to the apparency, manifestation, or protrusion of something, and is the opposite of hiding something. From this root, we obtain the past-tense verb بَدَا and its present-tense of يَبْدُو, which means “to be apparent.” This verb also has a second usage as such: بَدَا لِي فِي هذا الأَمْرِ بَدَاءٌ, which literally means “it has become clear for me in this matter,” but which refers to one changing their stance on an opinion. We see the Form IV present-tense masculine plural version of this verb (تُبْدُواْ) used in ayah 4:149 of Surah An-Nisa: إِن *تُبْدُوا۟* خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا۟ عَن سُوٓءٍۢ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّۭا قَدِيرًا (“Whether you *_reveal_* or conceal a good or pardon an evil—surely Allah is Ever-Pardoning, Most Capable”). 

3.) The root (خ - ف - ي) actually has two root meanings that are dually antagonistic to each other: the first root meaning is to cover up something and hide it; the second root meaning is to to make something apparent and visible (similar to the root given above). The first one is quite common, and is seen in the common past-tense verb خَفِيَ and present-tense يَخْفَى, which means “to hide.” Also from this root, we obtain the word الخَافِي, refers to jinn, so called because the jinn are hidden from human sight.  This word الخافي also refers to humans that are hidden. We see the Form IV present-tense version masculine plural version of this verb (تُـخْفُـواْ) used in ayah 4:149 of Surah An-Nisa: إِن تُبْدُوا۟ خَيْرًا أَوْ *تُخْفُوهُ* أَوْ تَعْفُوا۟ عَن سُوٓءٍۢ فَإِنَّ ٱللَّهَ كَانَ عَفُوًّۭا قَدِيرًا (“Whether you reveal or *_conceal_* a good or pardon an evil—surely Allah is Ever-Pardoning, Most Capable”). 

4.) The root (ع - ف - و) has two root meanings: the first is the leaving or abandonment of something; and the second is the requesting or seeking of something. From this first root meaning, we derive the past-tense verb عَفَا and the present-tense verb يَعْفُو (“to pardon”), as well as the masdar form العَفْوُ (“pardoning). This verb often is used to refer to Allah pardoning His servants, relating to its root meaning in that by pardoning, He “lets go” of that which they did, and therefore does not punish them. From this root, we also obtain the word عَافِيَة, which is often translated as “wellbeing,” but which refers to Allah protecting His servants. We see the Form I present-tense masculine plural verbal version and the derived word عَفُوّ used in ayah 4:149 of Surah An-Nisa: إِن تُبْدُوا۟ خَيْرًا أَوْ تُخْفُوهُ أَوْ *تَعْفُوا۟* عَن سُوٓءٍۢ فَإِنَّ ٱللَّهَ كَانَ *عَفُوًّا* قَدِيرًا (“Whether you reveal or conceal a good or *_pardon_* an evil—surely Allah is *_Ever-Pardoning_*, Most Capable”).

5.) The root (ص - ع - ق) refers to a sharp, shrieking, and shrill sound. From this root, we obtain the verb صَعِقَ, which means “to fall dead,” so called because it is as is they are they have died from hearing a sharp sound. We see this verb used in ayah 39:68 of Surah Az-Zumar: وَنُفِخَ فِى ٱلصُّورِ *فَصَعِقَ* مَن فِى ٱلسَّمَـٰوَٰتِ وَمَن فِى ٱلْأَرْضِ إِلَّا مَن شَآءَ ٱللَّهُ ۖ ثُمَّ نُفِخَ فِيهِ أُخْرَىٰ فَإِذَا هُمْ قِيَامٌۭ يَنظُرُونَ (“The Trumpet will be blown and all those in the heavens and all those on the earth *_will fall dead_*, except those Allah wills ˹to spare˺. Then it will be blown again and they will rise up at once, looking on ˹in anticipation˺).  Also from this we obtain the word الصَّعْق, which refers to an intense sound, which can be used to refer to the voice of a donkey. From this root, we also obtain the word الصَّاعِقَة (“thunder”) ⚡, so called because thunder produces a large shrill sound during a storm. We see this word used in ayah 4:153 of Surah An-Nisa: يَسْـَٔلُكَ أَهْلُ ٱلْكِتَـٰبِ أَن تُنَزِّلَ عَلَيْهِمْ كِتَـٰبًۭا مِّنَ ٱلسَّمَآءِ ۚ فَقَدْ سَأَلُوا۟ مُوسَىٰٓ أَكْبَرَ مِن ذَٰلِكَ فَقَالُوٓا۟ أَرِنَا ٱللَّهَ جَهْرَةًۭ فَأَخَذَتْهُمُ *ٱلصَّـٰعِقَةُ* بِظُلْمِهِمْ ۚ ثُمَّ ٱتَّخَذُوا۟ ٱلْعِجْلَ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَـٰتُ فَعَفَوْنَا عَن ذَٰلِكَ ۚ وَءَاتَيْنَا مُوسَىٰ سُلْطَـٰنًۭا مُّبِينًۭا (“The People of the Book demand that you ˹O Prophet ﷺ˺ bring down for them a revelation in writing from heaven.  They demanded what is even greater than this from Moses, saying, “Make Allah visible to us!” So a *_thunderbolt_* struck them for their wrongdoing. Then they took the calf for worship after receiving clear signs. Still We forgave them for that ˹after their repentance˺ and gave Moses compelling proof”.

6.) The root (ب - ه - م) refers to ambiguity and vagueness. When we say أَمْرٌ مُبْهَمٌ, it refers to a vague matter. From this root, we obtain the word بَهِيمَةٌ, which refers to wild beasts, so called because animals are not able to speak in the way humans do. And now this word usually refers to wild beasts and livestock. This word بَهِيمَة is used in verse 5:1 of Surah Al Maidah: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَوْفُوا۟ بِٱلْعُقُودِ ۚ أُحِلَّتْ لَكُم *بَهِيمَةُ* ٱلْأَنْعَـٰمِ إِلَّا مَا يُتْلَىٰ عَلَيْكُمْ غَيْرَ مُحِلِّى ٱلصَّيْدِ وَأَنتُمْ حُرُمٌ ۗ إِنَّ ٱللَّهَ يَحْكُمُ مَا يُرِيدُ (“O believers! Honour your obligations. *_All grazing livestock_* has been made lawful to you—except what is hereby announced to you and hunting while on pilgrimage. Indeed, Allah commands what He wills”).  

7.) The root (ل - ح - م) refers to the intertwining, interlacing, or interlocking of something into something else. From this root, we obtain the word لَحْمٌ (“meat”) 🥩, so called because the fibers of meat interlock with each other. Interestingly, the adjective version of this is لَحِمٌ, which refers to someone who craves meat. The adjective لَحِيم refers to a corpulent person. We see this word لَحْم used in verse 5:3 in Surah Al Maidah: حُرِّمَتْ عَلَيْكُمُ ٱلْمَيْتَةُ وَٱلدَّمُ *وَلَحْمُ* ٱلْخِنزِيرِ وَمَآ أُهِلَّ لِغَيْرِ ٱللَّهِ بِهِۦ (“Forbidden to you are the *_meat_* of carrion, blood, and swine; what is slaughtered in the name of any other than Allah”). 

8.) The root (ر - ف - ق) refers to ease and affluence. From this root, we obtain the word مِرْفَق (“elbow”), so called because a person often uses his elbow to relax on his/her side. Also from this root, we obtain the Form VIII verb اِرْتَفَقَ (“to lean on one’s elbow”).  We see the word مِرْفَق (“elbow”) used in verse 5:6 in its plural form (مَرَافِق) as such: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا قُمْتُمْ إِلَى ٱلصَّلَوٰةِ فَٱغْسِلُوا۟ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى *ٱلْمَرَافِقِ* (“O believers! When you rise up for prayer, wash your faces and your hands up to the *_elbows_*”), referring to aspects of wudu (ablution), including washing to the elbows (though there is difference of opinion among the scholars as to if the elbows are included this or not).

9.) The root (ك - ع - ب) refers to the protrusion and ascension of something. From this root, we obtain the word كَعْبَة (“Ka’bah”), so called because the Ka’bah “protrudes” out in that it is prominent and stands out.  From this root, we obtain the word كَعْب (“ankle”), so called because the ankle bone protrudes out visibly from one’s foot. We see the word used in verse 5:6 in its plural form (مَرَافِق) as such:ٱلْمَرَافِقِ وَٱمْسَحُوا۟ بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى *ٱلْكَعْبَيْنِ* ۚ (“wipe your heads, and wash your feet to the *_ankles_*”), referring to aspects of wudu (ablution), including washing to the ankles.

10.) The root (غ - و - ط) refers to a depression in the ground. From this root, we obtain the word غَائِط, which literally means a depression in the ground in which man relieves himself, but has now come to mean the actual impurity that exits one body after relieving themselves. We see this used in ayah 5:6 in Surah Al Maidah as such: وَإِن كُنتُم مَّرْضَىٰٓ أَوْ عَلَىٰ سَفَرٍ أَوْ جَآءَ أَحَدٌۭ مِّنكُم مِّنَ *ٱلْغَآئِطِ* أَوْ لَـٰمَسْتُمُ ٱلنِّسَآءَ فَلَمْ تَجِدُوا۟ مَآءًۭ فَتَيَمَّمُوا۟ صَعِيدًۭا طَيِّبًۭا فَٱمْسَحُوا۟ بِوُجُوهِكُمْ وَأَيْدِيكُم مِّنْهُ ۚ (“But if you are ill, on a journey, or have relieved yourselves [have come from *_the toilet_*], or have been intimate with your wives and cannot find water, then purify yourselves with clean earth by wiping your faces and hands”).