Tarawih Top 🔟, Ramadan 2026🌙
Juz 7 (Al-Ma’idah Verse 82 through Al-An’aam Verse 110)
Here are 10 fruits 🍐 from the language of Quran:
1.) The root (د - م - ع) refers to water or tears💧. From this root, we derive the word دَمْعٌ (“tear”) and its plural دُمُوع (“tears”). The verb from this root is دَمَعَ, which means “to weep.” The adjectival version of this is دَمِعٌ (with a _kasrah_ underneath the _meem_), indicating someone how cries a lot. We see this word used in ayah 5:83 in Surah Al Maidah: وَإِذَا سَمِعُوا۟ مَآ أُنزِلَ إِلَى ٱلرَّسُولِ تَرَىٰٓ أَعْيُنَهُمْ تَفِيضُ مِنَ *ٱلدَّمْعِ* مِمَّا عَرَفُوا۟ مِنَ ٱلْحَقِّ ۖ يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱكْتُبْنَا مَعَ ٱلشَّـٰهِدِينَ (“When they listen to what has been revealed to the Messenger, you see their eyes overflowing with *_tears_* for recognizing the truth. They say, “Our Lord! We believe, so count us among the witnesses”).
2.) The root (خ - م - ر) refers to two primary root meanings: covering and also mixing. From this root meaning, we obtain the word خِمَار, which refers to the head covering of either a man 👳 or woman, so called because it covers one’s head. Also from this root meaning, we obtain the word خَمْرٌ (“wine”), so called because wine covers one’s judgment and thereby obscures it. We see this word used in ayah 5:90 of Surah Al Maidah: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّمَا *ٱلْخَمْرُ* وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَـٰمُ رِجْسٌۭ مِّنْ عَمَلِ ٱلشَّيْطَـٰنِ فَٱجْتَنِبُوهُ لَعَلَّكُمْ تُفْلِحُونَ (“O believers! *_Intoxicants_*, gambling, idols, and drawing lots for decisions are all evil of Satan’s handiwork. So shun them so you may be successful”).
3.) The root (ق - ض - ي) refers to the idea of making a ruling or judgment and its actualization or fulfillment. From this root, we obtain the verb قَضَى, which has various meanings, of which is “to decree.” We also obtain the Doer Pattern (اِسْمُ الفَاعِل) from this root, which is القَاضِي (“judge”), so called because a judge decrees and exacts a ruling. We see this verb used in verse 6:2 of Surah Al-An’aam: هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍۢ ثُمَّ *قَضَىٰٓ* أَجَلًۭا ۖ وَأَجَلٌۭ مُّسَمًّى عِندَهُۥ ۖ ثُمَّ أَنتُمْ تَمْتَرُونَ (“He is the One Who created you from clay, then *_appointed_* a term ˹for your death˺ and another known only to Him ˹for your resurrection˺—yet you continue to doubt”). The expression قَضَى أَجَلًا literally means “to fulfill an appointed term,” but which often refers to death ⚰️ itself, as the advent of death is the fulfillment of one’s appointed lifespan.
4.) The root (م - س - س) revolves around the concept of physical touch (one of the five bodily senses). From this we obtain the verb مَسَّ, which means “to physically touch.” This verb can also be used figuratively to allude to spousal intimacy. We see this verb used in ayah 6:17 in Surah Al-An’am: وَإِن *يَمْسَسْكَ* ٱللَّهُ بِضُرٍّۢ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَ ۖ وَإِن يَمْسَسْكَ بِخَيْرٍۢ فَهُوَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ (“If Allah *_touches_* you with harm, none can undo it except Him. And if He touches you with a blessing, He is Most Capable of everything”). In this ayah, the usage is metaphorical. Here, يَمْسَسْكَ does refer to a physical/bodily touch, but rather refers to Allah testing them with harm.
5.) The root (ء - ل - ه) refers to the idea of worship. From this root, we obtain the ism إِله (“god/deity”), so called because a god/deity is worshipped (مَعْبُود). From this root, we also obtain the Form V verb تَأَلَّهَ, which means “to worship.” Interestingly, there is also an opinion that this root means “to be confused.” This relates to this idea in that إِله (“god/deity”) refers to a Being whose Essence cannot be fully understood, and any attempts at this will lead to confusion. We see this word إله (as well as the plural of آلِهَة) used in verse 6:19 of Surah Al-An’am: قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَـٰدَةًۭ ۖ قُلِ ٱللَّهُ ۖ شَهِيدٌۢ بَيْنِى وَبَيْنَكُمْ ۚ وَأُوحِىَ إِلَىَّ هَـٰذَا ٱلْقُرْءَانُ لِأُنذِرَكُم بِهِۦ وَمَنۢ بَلَغَ ۚ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ ٱللَّهِ *ءَالِهَةً* أُخْرَىٰ ۚ قُل لَّآ أَشْهَدُ ۚ قُلْ إِنَّمَا هُوَ *إِلَـٰهٌ* وَٰحِدٌۭ وَإِنَّنِى بَرِىٓءٌۭ مِّمَّا تُشْرِكُونَ (“Ask ˹them, O Prophet ﷺ˺, “Who is the best witness?” Say, “Allah is! He is a Witness between me and you. And this Quran has been revealed to me so that, with it, I may warn you and whoever it reaches. Do you ˹pagans˺ testify that there are other *_gods_* besides Allah?” ˹Then˺ say, “I will never testify ˹to this˺!” ˹And˺ say, “There is only One *_God_*. And I totally reject whatever ˹idols˺ you associate with Him”). Note that the word إله can linguistically and theoretically refer to a god/deity other than Allah (as the usage is found in the Quran), but the name الله is only used for Allah.
6.) The root (ز - ع - م) has two root meanings: the first one revolves around the idea of speech for which there does not appear to be any uncertainty or validity, and the second one revolves around the idea of guardianship and accountability. As for the first root meaning, we obtain the verb زَعَمَ, which means “to allege or claim,” and often gives the meaning of an uncorroborated allegation. We see this verb used in ayah 6:22 of Surah Al-An’am: وَيَوْمَ نَحْشُرُهُمْ جَمِيعًۭا ثُمَّ نَقُولُ لِلَّذِينَ أَشْرَكُوٓا۟ أَيْنَ شُرَكَآؤُكُمُ ٱلَّذِينَ كُنتُمْ *تَزْعُمُونَ* (“The Day We will gather them all together then ask those who associated others ˹with Allah in worship˺, “Where are those gods *_you all used to claim_*?”). Here, زَعَمَ is an apt verb to use, as on the Day of Judgment, the disbelievers will be questioned about the gods they would claim or allege as objects of worship, but without any sound evidence on their part.
7.) The root (و - ق - ر) refers to a heaviness that is found within something. From this root, we obtain the word وَقَار (“dignity”), so called perhaps because dignity is a “weighty” matter. Also from this root, we obtain the word وَقْرٌ, which refers to a heavy sensation in the ears 👂 and can mean “deafness”. ًWe see this word used in verse 6:25 of Surah Al-An’am: وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ *وَقْرًا* ۚ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍۢ لَّا يُؤْمِنُوا۟ بِهَا ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَـٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَـٰذَآ إِلَّآ أَسَـٰطِيرُ ٱلْأَوَّلِينَ (“There are some of them who ˹pretend to˺ listen to your recitation ˹of the Quran˺, but We have cast veils over their hearts—leaving them unable to comprehend it—and *_deafness_* in their ears. Even if they were to see every sign, they still would not believe in them. The disbelievers would ˹even˺ come to argue with you, saying, “This ˹Quran˺ is nothing but ancient fables!”).
8.) The word لَيْتَ is often seen in the Quran. This word is often translated as “if only.” This is because it gives the meaning of التَّمَنِّي, which refers to wishing for something that is unlikely, improbable, unrealistic, or impossible. One may think of this usage as “wishful thinking.” This word is seen in ayah 6:27 in Surah Al An’am: وَلَوْ تَرَىٰٓ إِذْ وُقِفُوا۟ عَلَى ٱلنَّارِ فَقَالُوا۟ *يَـٰلَيْتَنَا* نُرَدُّ وَلَا نُكَذِّبَ بِـَٔايَـٰتِ رَبِّنَا وَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ (“If only you could see when they will be detained before the Fire! They will cry, “Oh! *_If only_* we could be sent back, we would never deny the signs of our Lord and we would ˹surely˺ be of the believers”). Here, لَيْتَ is aptly used to indicate that the lament and regret that the disbelievers will experience as they wish they can go back and believe, but they won’t be able to.
9.) The root (ح - س - ر) revolves around the meaning of the revealing of something. From this root, we obtain the verb حَسِرَ (“to regret”) and its verbal noun of حَسْرَة (“regret”), so called because the feeling of regret reveals the anguish that a person feels due to a missed opportunity. We see this word used in verse 6:31 in Surah Al An’am: قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةًۭ قَالُوا۟ *يَـٰحَسْرَتَنَا* عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ (“Losers indeed are those who deny the meeting with Allah until the Hour takes them by surprise, then they will cry, “*_Woe to us_* for having ignored this!” They will bear ˹the burden of˺ their sins on their backs. Evil indeed is their burden!”). In this ayah, the disbelievers are lamenting over their regret as to the signs of Allah in this life.
10.) The root (ل - ع - ب) has a variety of meanings. One of them stems from the word لُعَاب, which means “saliva.” Another meaning stems from the verb لَعِبَ, which means “to play,” and its verbal noun is لَعِبٌ (“jestful play.” When found in the Quran, this word often gives the meaning of play without any clear purpose or benefit. We see this usage in verse 6:32 in Surah Al-An’am: وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا *لَعِبٌ* وَلَهْوٌۭ ۖ وَلَلدَّارُ ٱلْـَٔاخِرَةُ خَيْرٌۭ لِّلَّذِينَ يَتَّقُونَ ۗ أَفَلَا تَعْقِلُونَ (“This worldly life is no more than *_play_* and amusement, but far better is the ˹eternal˺ Home of the Hereafter for those mindful ˹of Allah˺. Will you not then understand?”). This ayah makes it clear that this life is ephemeral and its pursuits are futile, as compared to the eternal abode of the Next Life.