Tarawih Top 🔟, Ramadan 2026🌙
Juz 9 (Al-A’raf Verse 88 through Al-Anfal Verse 40)
Here are 10 fruits 🍐 from the language of Quran:
1.) The root (ق - و - م) has two root meanings: the first is the gathering of people, and the second involves standing up, being established, and determination, and resoluteness ⛰️. From the first root meaning, we derive the word قَومٌ (“people/nation/community”), so called because a nation or community is a gathering of a group of people. From the second root meaning, we obtain the verb قَامَ (“to stand/be established”) and the form IV verb أَقَامَ (“to establish something”). We see this verb used in its present tense third-person masculine plural form (يُقِيمُونَ) in ayah 8:3 of Surah Al-Anfal: ٱلَّذِينَ *يُقِيمُونَ* ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ (“˹They are˺ those who *_establish_* prayer and donate from what We have provided for them”).
2.) The verb (س - و - ق) has one primary root meaning, which is to incite or urge something to move forward. From this root, we obtain the word السَّيِّقَة, which refers to any beast or animal 🐆 that is tamed and driven forward. Also from this root, we obtain the common word سُوقٌ (“market”), so called because the marketplace is where people are driven towards from all walks of life for obtaining their sustenance. We also obtain the Form I verb سَاقَ and its present-tense passive verb يُسَاق (“to be driven to”), and this verb is often used to describe people or things being dragged or forced to be driven to something. This is seen in ayah 8:6 in Surah Al-Anfal in its plural form: يُجَـٰدِلُونَكَ فِى ٱلْحَقِّ بَعْدَ مَا تَبَيَّنَ كَأَنَّمَا *يُسَاقُونَ* إِلَى ٱلْمَوْتِ وَهُمْ يَنظُرُونَ (“They disputed with you about the truth after it had been made clear, as if *_they were being driven_* to death with their eyes wide open”).
3.) The root (و - ع - د) gives the meaning of giving hope to someone with one’s words. From this root, we obtain the past-tense verb وَعَدَ and its present tense of يَعِدُ, which means “to promise.” This promise can be for both positive and negative connotations. If positive, then we use the word وَعْدٌ. If negative, then we use the word وَعِيد, which gives the meaning of “threat/intimidation.” We see this verb used in its present-tense form in ayah 8:7 in Surah Al-Anfal: وَإِذْ *يَعِدُكُمُ* ٱللَّهُ إِحْدَى ٱلطَّآئِفَتَيْنِ أَنَّهَا لَكُمْ وَتَوَدُّونَ أَنَّ غَيْرَ ذَاتِ ٱلشَّوْكَةِ تَكُونُ لَكُمْ وَيُرِيدُ ٱللَّهُ أَن يُحِقَّ ٱلْحَقَّ بِكَلِمَـٰتِهِۦ وَيَقْطَعَ دَابِرَ ٱلْكَـٰفِرِينَ (“˹Remember, O believers,˺ when Allah *_promised you_* the upper hand over either target, you wished to capture the unarmed party. But it was Allah’s Will to establish the truth by His Words and uproot the disbelievers”).
4.) The root (ب - ط - ل) has one primary root meaning, which is the transitionary nature of something, i.e., that it is not permanent and will not remain for long, because, upon inspection, one finds out that there is no permanence to it. From this root, we obtain the verb بَطَلَ (“to become invalid”), so called because the invalidity of something indicates is transition from being valid and stable to not. We also obtain the adjective بَاطِل from this root, which means “invalid/nullified.” The Shaytan is also called باطل because all of his actions are invalidated. The word بَطْل also means “champion/hero,” so called because, in the process of becoming a hero, he/she exposes himself to danger and harm. We see this word used in verse 8:8 in Surah Al-Anfal: لِيُحِقَّ ٱلْحَقَّ *وَيُبْطِلَ ٱلْبَـٰطِلَ* وَلَوْ كَرِهَ ٱلْمُجْرِمُونَ (“to firmly establish the truth *_and wipe out falsehood_*—even to the dismay of the wicked”).
5.) The root (غ - ي - ث) refers to one primary root meaning, and that is the descent of rain 🌧️ from the sky. From this root, we derive the word غَيْث (“rain”). While this word linguistically means “rain,” it can also have a derived meaning of “assistance and help,” as rain is considered a symbol of assistance for the Arabs. Also from this root, we obtain Form IX verb اِسْتَغَاثَ and its present-tense يَسْتَغِيثُ, which means “to request or seek assistance.” We see this word in its second-person masculine plural form in ayah 8:9 in Surah Al-Anfal: إِذْ *تَسْتَغِيثُونَ* رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍۢ مِّنَ ٱلْمَلَـٰٓئِكَةِ مُرْدِفِينَ (“˹Remember˺ when *_you cried out_* to your Lord for help, He answered, “I will reinforce you with a thousand angels—followed by many others”).
6.) The root (ر - د - ف) means to follow in succession with another. From this root, we obtain the word التَّرَادُف, which is a Form VI masdar that means “following one after another,” and is another way to say “synonym,” as the meaning of synonyms are similar and “follow” after each other. Also from this root, we obtain the Form IV verb أَرْدَفَ, which means “to cause something to follow in succession.” We see this verb in its doer pattern form in ayah 8:9 in Surah Al-Anfal: إِذْ تَسْتَغِيثُونَ رَبَّكُمْ فَٱسْتَجَابَ لَكُمْ أَنِّى مُمِدُّكُم بِأَلْفٍۢ مِّنَ ٱلْمَلَـٰٓئِكَةِ *مُرْدِفِينَ* (“˹Remember˺ when you cried out to your Lord for help, He answered, “I will reinforce you with a thousand angels—*_followed by many others_*”). In this ayah, the word مُرْدِفِينَ refers to many other angels following after the aforementioned angels.
7.) The root (ن - ع - س) means to be drowsy or sleepy 💤. From this root, we obtain the word نُعَاس, which means “sleepiness,” though it can also refer to a light nap. The adjective of this is نَعْسَان (“sleepy”). We see the word نُعَاس used in ayah 8:11 of Surah Al-Anfal: إِذْ يُغَشِّيكُمُ *ٱلنُّعَاسَ* أَمَنَةًۭ مِّنْهُ وَيُنَزِّلُ عَلَيْكُم مِّنَ ٱلسَّمَآءِ مَآءًۭ لِّيُطَهِّرَكُم بِهِۦ وَيُذْهِبَ عَنكُمْ رِجْزَ ٱلشَّيْطَـٰنِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ ٱلْأَقْدَامَ (“˹Remember˺ when He caused *_drowsiness_* to overcome you, giving you serenity. And He sent down rain from the sky to purify you, free you from Satan’s whispers, strengthen your hearts, and make ˹your˺ steps firm”). According to various source, the word نُعَاس may be referring to peace of mind, calmness, and tranquility.
8.) The root (ع - ن - ق) refers to the lengthening and elongation of something. From this root, we obtain the word عُنُق (“neck”), so called because the neck is the vertical long connection between one’s head and upper torso. A person can also be described as أَعْنَق, which means “long-necked.” We see the plural of the word عُنُق (i.e., أَعْنَاق = “necks”) in verse 8:12 of Surah Al Anfal: إِذْ يُوحِى رَبُّكَ إِلَى ٱلْمَلَـٰٓئِكَةِ أَنِّى مَعَكُمْ فَثَبِّتُوا۟ ٱلَّذِينَ ءَامَنُوا۟ ۚ سَأُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ فَٱضْرِبُوا۟ فَوْقَ *ٱلْأَعْنَاقِ* وَٱضْرِبُوا۟ مِنْهُمْ كُلَّ بَنَانٍۢ (“˹Remember, O Prophet ﷺ,˺ when your Lord revealed to the angels, “I am with you. So make the believers stand firm. I will cast horror into the hearts of the disbelievers. So strike their *_necks_* and strike their fingertips”).
9.) The root (ل - ق - ي) has three root meanings: 1.) involving crookedness; 2.) the meeting of two things; and 3.) the expulsion of something. From the first root, we obtain the word لَقْوَةٌ, which refers to “facial paralysis,” and its relation to its root is that this is a form of “crookedness.” From the second root meaning, we obtain the verb لَقِيَ (“to meet”) and its verbal noun لِقَاءٌ (“meeting”), so called because people meet together. From the last root meaning, we obtain the Form IV verb أَلْقَى, which means “to throw or cast away.” We see the verb لَقِيَ (“to meet”) in verse 8:15 of Surah Al-Anfaal: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا *لَقِيتُمُ* ٱلَّذِينَ كَفَرُوا۟ زَحْفًۭا فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ (“O believers! When you face [*_meet_*] the disbelievers in battle, never turn your backs to them”).
10.) The root (ز - ح - ف) refers to the primary meaning of defending oneself and advancing. From this root, we obtain the word زَحْف, referring to a group that advances towards an enemy. From this root, we also obtain the verb زَحَفَ, which has a variety of meanings, two of which are: to crawl on one’s ankles and hands, and also to advance towards an enemy as a solid group. For example, we can say يَزْحَفُ الصَّبِيُّ (“the young boy crawls”) to describe his/her motion before they learn to walk. And when used to describe an army (يَزْحَفُ الجَيْشُ), it means that the army is advancing forward, strong in number, with solidarity. We see this word with this latter meaning used in ayah 8:15 of Surah Al Anfal: يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا لَقِيتُمُ ٱلَّذِينَ كَفَرُوا۟ *زَحْفًا* فَلَا تُوَلُّوهُمُ ٱلْأَدْبَارَ (“O believers! When you face the disbelievers in battle, *_advancing [towards them]_*, never turn your backs to them”).