Tarawih Top 🔟, Ramadan 2026🌙
Juz 13 (Yusuf Verse 52 Through Ibrahim Verse 52)
Here are 10 fruits 🍐 from the language of Quran:
1.) The root (خ - و - ن) refers to the idea of deficiency or decrease. From this root, we obtain the verb خَانَ - يَخُونُ, which means “to be treacherous,” so called because treachery leads to a decrease in loyalty and trust by others. The masdar (verbal noun) is خِيَانَة (“treachery”), which refers to deceit and lack of trust with oaths and trust regarding someone else (أمانة). We see this verb used in its first-person present tense form (أَخُنْ) in ayah 12:52 of Surah Yusuf: ذَٰلِكَ لِيَعْلَمَ أَنِّى *لَمْ أَخُنْهُ* بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى كَيْدَ ٱلْخَآئِنِينَ (“From this, Joseph should know that *_I did not speak dishonestly about him_* in his absence, for Allah certainly does not guide the scheming of the dishonest”).
2.) The root (ك - ي - د) gives the meaning of repairing or mending something with force and intensity. From this root, we obtain the word كَيْدٌ, which originally means “treatment/mending” in the language, but which now has come to mean “planning” (if positive connotation) and “plotting” (if negative connotation, which is more common). The word كَيْدٌ can also refer to the sound that a crow makes with earnestness. This word كَيْدٌ also can refer to the exiting or removal of the highest part of the wood that is ignited, but with force and intensity. This word can also refer to punishment itself. As one can see, this word can have lots of meanings in the language. We see this word used in ayah 12:52 of Surah Yusuf: ذَٰلِكَ لِيَعْلَمَ أَنِّى لَمْ أَخُنْهُ بِٱلْغَيْبِ وَأَنَّ ٱللَّهَ لَا يَهْدِى *كَيْدَ* ٱلْخَآئِنِينَ (“From this, Joseph should know that I did not speak dishonestly about him in his absence, for Allah certainly does not guide the _*scheming*_ of the dishonest”).
3.) The root (خ - ل - ص) refers to the purification and refinement of something. From this root, we obtain the Form II verb خَلَّصَ, which means “to purify and refine something.” We also obtain the Form IX verb اِسْتَخْلَصَ (“to make pure for oneself), which we see in ayah 12:54 of Surah Yusuf: وَقَالَ ٱلْمَلِكُ ٱئْتُونِى بِهِۦٓ *أَسْتَخْلِصْهُ* لِنَفْسِى ۖ فَلَمَّا كَلَّمَهُۥ قَالَ إِنَّكَ ٱلْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌۭ (“The King said, “Bring him to me. *_I will employ him exclusively_* in my service.” And when Joseph spoke to him, the King said, “Today you are highly esteemed and fully trusted by us”).
4.) The root (ب - و - ء) has two primary root meanings: the first is the return of something to its original place, and the second is equality of two things. From this, we obtain the words البَاءَةُ and المُبَاءَةُ, both of which refer to places of staying. We also obtain the Form V verb تَبَوَّأَ, which means “to settle in a place.” We see this verb used in its present tense form in ayah 12:56 of Surah Yusuf: وَكَذَٰلِكَ مَكَّنَّا لِيُوسُفَ فِى ٱلْأَرْضِ *يَتَبَوَّأُ* مِنْهَا حَيْثُ يَشَآءُ ۚ نُصِيبُ بِرَحْمَتِنَا مَن نَّشَآءُ ۖ وَلَا نُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ (“This is how We established Joseph in the land *_to settle_* wherever he pleased. We shower Our mercy on whoever We will, and We never discount the reward of the good-doers”).
5.) The root (ج - ه - ز) refers to that which is believed and that which is encompassed. From this root, we obtain the word جِهَاز, which refers to the possessions of a house. From this root, we also obtain the Form II verb جَهَّز, which means “to prepare,” which we see this Form II verb (as well as the word جِهَاز) in verse 12:59 of Surah Yusuf: وَلَمَّا *جَهَّزَهُم بِجَهَازِهِمْ* قَالَ ٱئْتُونِى بِأَخٍۢ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ (“When *_he had provided them with their supplies_*, he demanded, “Bring me your brother on your father’s side. Do you not see that I give full measure and I am the best of hosts?”)
6.) The root (ت - ر - ب) has two primary root meanings: the first involves soil itself, and the second involves equality in two things. From the first root, we obtain the word تُرَابٌ, which refers to soil/dirt itself. We also have the verb تَرِبَ, which means “to need.” If we said, تَرِبَ الرَّجُلُ (“the man is needy”), it is as if he is being connected to dirt itself. We see this word used in verse 13:5 in Surah Ar-Ra’d: وَإِن تَعْجَبْ فَعَجَبٌۭ قَوْلُهُمْ أَءِذَا كُنَّا *تُرَٰبًا* أَءِنَّا لَفِى خَلْقٍۢ جَدِيدٍ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ وَأُو۟لَـٰٓئِكَ ٱلْأَغْلَـٰلُ فِىٓ أَعْنَاقِهِمْ ۖ وَأُو۟لَـٰٓئِكَ أَصْحَـٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَـٰلِدُونَ (“˹Now,˺ if anything should amaze you ˹O Prophet˺, then it is their question: “When we are reduced to *_dust_*, will we really be raised as a new creation?” It is they who have disbelieved in their Lord. It is they who will have shackles around their necks. And it is they who will be the residents of the Fire. They will be there forever”).
7.) The root (غ - ي - ض) refers to the reduction, deficiency, ambiguity, and paucity in a thing. From this root, we obtain the verb غَاضَ - يَغِيضُ, which refers to something being diminished. If we say يَغِيضُ المَاءُ, it means that the water was diminished. We see this verb used in ayah 13:8 of Surah Yusuf: ٱللَّهُ يَعْلَمُ مَا تَحْمِلُ كُلُّ أُنثَىٰ وَمَا *تَغِيضُ* ٱلْأَرْحَامُ وَمَا تَزْدَادُ ۖ وَكُلُّ شَىْءٍ عِندَهُۥ بِمِقْدَارٍ (“Allah knows what every female bears and what increases and *_decreases_* in the wombs. And with Him everything is determined with precision”).