Root: ر ھ
ب
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 12
b) No of constructions: 11
Ibn Faris [died-1005] stated:
(مقاييس اللغة)
الراء والهاء والباء أصلان: أحدهما
يدلُّ على خوفٍ، والآخَر على دِقّة وخِفَّة.
That it leads to the perception of fear
and the feel of insignificance and triviality.
In keeping with the basic perception the near accurate
equivalent in English is awe which is a mixture of wonder and dread
signifying a feeling of amazement and respect with fear that is often
coupled with a feeling of personal insignificance or powerlessness.
This Root has the word:
that renders its semantic features manifest:
This Root is used for the
first time in the address to the
Posterity of Iesraa'eel:
-
O You the Posterity of Iesraa'eel! Recall the Specific Favour of
Mine which I had bestowed upon you people;
-
And you people fulfill-discharge commitment with Me;
quid pro quo I would fulfill My
commitment to you
people [since
it was conditional/subject to first your discharging of obligation].
-
And feel awe for Me alone, thereat,
keep feeling awe for Me alone. [2:40]
This Root is used for the
first time in the address to the
Posterity of Iesraa'eel:
:
It is a unique construction of sentences; in the first sentence verb +
subject is elided and only object of elided verb is mentioned. Next
verbal sentence beings with prefixed conjunction particle of cause and
effect and sequence. This structuring is quite meaningful and implicitly
hints at the composition of
the
Posterity of Iesraa'eel
grouped into powerful clergy and common people; and that awe is also of
two types.
The common majority of
Posterity of Iesraa'eel
have no knowledge of the Revealed Book except what is told to them by
their clergy and ruling elite. Thereby, they regard them in awe. The
low-rank people in the presence of a powerful group leader have awe as
fundamental emotional response. This differential, submissive response
has advantages in terms of ensuring one's place in a group and
maintaining social hierarchies that can boost long-term chances of
survival. This type of awe is rather passive since it is merely because
of feel of powerlessness and selfish motives.
-
They, the Jews and
Christians, have purposely held their recognized religious scholars
and secluded spiritually contemplating men; and also Al Mesiah, the son of Maryam
as god fathers-god-lords apart from Allah the Exalted. [refer 9:31]
The true awe is an emotional response to perceptually
vast stimuli. The
optical
faculty is the source for the people to experience awe by
asocial stimuli - the
awe-inducing nature scenes all around them
reflecting the Divine providence and Will evidently.
It is positive feeling of being in the presence of
something vast that transcends our understanding of the world. It leaves
a feel of chill in the heart.
English word "fear" and its
equivalent in Arabic:
stemming from Root:
خ و ف is most general term signifying a
distressing emotion - agitation and anxiety caused by the presence or
imminence of danger. The Root: ر ھ
ب is not interchangeable with:
خ و ف, since in fear the element
of feel of insignificance and triviality is not necessarily present.
Therefore, translating it by English word "fear" is not appropriate.
Form-1 verb of Root:
ر ھ
ب can better be rendered
in English by the word "awe" which has in its semantic ambit the feeling of
personal insignificance and powerlessness.
-
You will certainly find
the most intense people with regard to hostility and ill-will
against those who have heartily believed are the Jews and
those who ascribed feminine named sculpted idols as partners to Allah the
Exalted.
-
And you will
certainly find the
nearest of them: the believers with regard to feeling of love and
compassion for them who have heartily believed are the people
who identified themselves saying: "We are Nisa'ara: Christians"
-
This is because there
are certainly such people present amongst them who are devoted to learning, and
those who have monastical
life style.
-
And it is a fact that
they the Christians do not puff with feel of grandeur and
pride. [5:82]
-
He replied: "You demonstrate to public."
-
Thereby, when
they threw their ropes and sticks [in such
manner/equation and timing] they
subjected the
eyes of people to visual illusion and they rendered them amazed and
slightly frightened;
-
Know it, they had demonstrated
a great show of illusionary skill. [7:116]
Their artful display was awe-inspiring; so impressive
that it made people amazed and momentarily frightened.
-
And after enquiry and
repentance of nation when the anger
calmed down/appeased from
Mūsā
[alai'his'slaam]
he picked up the Tablets;
-
Guidance was
explicitly explained in its transcript; and mercy was assured
therein for those who are mindful and feel awe for their
Sustainer Lord. [7:154]
-
Take note;
you are directed to prepare for them,
whatever is possible in your reach, reflective of combat force and
strength and a force of cavalry-mobile troops;
-
You will deter -
astonish and frighten the
enemy of Allah the Exalted and your enemy with this
preparedness: deterrence;
-
And apart from them, for other potential
enemy whom you people do
not presently recognize; Allah the
Exalted knows them.
-
And whatever should you spend in
the cause of Allah the Exalted it will fully be paid back to you;
-
And you people will not be met with slightest
injustice. [8:60]
-
Whereupon We responded for
him, and We bestowed for him Yahya;
-
And We perfected—cured for
him his wife [from the problem of
infertility].
-
Indeed they all used to
hasten in performing good deeds and they used to supplicate Our Majesty
in mindset of
affection and awe seeking approval-appreciation.
-
And they were
to Our Majesty humbly
submissive. [21:90]
-
Indeed you people are
felt stronger in their hearts, in the sense of awe-inspiring, than Allah
the Exalted.
-
This is because they are indeed the people who do not
understand
[since they do not
reflect] [59:13]
Related Roots:
Root:
ح ز ن
Root:
ح ذ ر
Root:
ر ھ
ب
Root:
خ ش ى
Root:
خ و ف
Root: و ج ف
Root:
و ج س
Root: و ج ل
Root: ش ى ب
Root:
ش ف ق
| 1 |
 Verb: Perfect; third person; plural; masculine;
[Form X]; [و]
Subject pronoun, in nominative state +
Suffixed Object Pronoun: Third person; plural;
masculine, in accusative state; مصدرإِسْتِرهَابٌ
Verbal Noun. (1)7:116=1
فعل ماضٍ مبنى على الضم
لاتصاله بواو الجماعة/و- ضمير متصل في محل
رفع فاعل/جمع
مذكر غائب/باب
إستفعال
ضمير متصل مبنى على الضم في محل نصب مفعول به مقدم/
جمع مذكر غائب |
|
| 2 |
 Verbal
Noun: Definite; genitive. (1)28:32=1
مصدر:معرفہ باللام:مجرور |
|
| 3 |
 Noun:
definite; plural; masculine; accusative. (1)9:34=1
اسم:معرفہ باللام-مجرور-
جمع
مذكر |
|
| 4 |
Verb:
Imperfect; Second person; plural; masculine; Mood:
Indicative; Transitive; [Form-IV]; [و]
Subject pronoun, in nominative state; مصدر-إِرْهَابٌ
Verbal noun. (1)8:60=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرحاضر/باب
افعال |
|
| 5 |
 Verbal
Noun: Indefinite; accusative. (1)21:90=1
مصدر:
منصوب |
|
| 6 |
 Noun:
indefinite; plural; masculine; accusative. (1)5:82=1 اسم:منصوب-
جمع
مذكر |
|
| 7 |
 Possessive
Phrase: Noun:
Definite;
broken plural; masculine; accusative + Possessive pronoun: Third person;
plural; masculine; in genitive state. (1)9:31=1
الإِضَافَةُ-اسم:
منصوب-جمع
مذكر/مضاف
+ ضمير متصل-جمع
مذكر
غائب في محل جر-مضاف
إليه
|
|
| 8 |
Noun:
Indefinite; feminine;
accusative. (1)57:27=1
مصدر/اسم:
منصوب-مؤنث |
|
| 9 |
Verbal Noun: Indefinite; accusative.
(1)59:13=1
مصدر:
منصوب |
|
| 10 |
Prefixed conjunction
فَ
which shows cause and effect +Verb:
Imperative; second person; masculine; plural; [و]
Subject Pronoun, nominative state + نِ
noon of
protection + Object pronoun
ى
omitted: First Person singular; مصدر-رَهْبَةٌ
Verbal noun. (1)2:40(2)16:51=2
حرف فَ
+ فعل
أمر
مبنى على حذف النون-الواو ضمير متصل فى محل رفع
فاعل
نون الوقاية
+ الياء
ضمير المحذوفة فى محل نصب
مفعول به |
|
| 11 |
Verb: Imperfect; Third person; plural; masculine;
Mood: Indicative evident by "نَ"; and
[و] Subject Pronoun, nominative state;
مصدر-رَهْبَةٌ
Verbal noun (1)7:154=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرغائب |
|
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