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Root: خ ش ى
Words from this Root in the Grand Qur'aan:
a) Total occurrences: 48
b) No of constructions: 30
It occurs in 40 Ayahs in 24 Chapters
Nouns: 5; Recurrence: 8 Verb: 25 Recurrence:
40 [Form-I]
Semantic domain: Emotion—Awe;
and dread.
The Root is used for two converging meanings,
awe and dread.
Emotion of awe is a mixture of wonder and fear - feeling of amazement and respect mixed with fear that
is coupled with feeling of personal insignificance or powerlessness.
The
optical
faculty is the source for the people to experience awe by 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.
Experiencing
awe is fundamental emotional response
of those who mindfully observes the environment and the universe they
live in.
We dread, our
adversary; through sentiments of esteem, when we
know him our superior. Distrust
of strength, makes us dread.
It literally means to feel extremely frightened or worried about
something that may happen in the future.
 
-
Afterwards this event your Hearts hardened-toughened-callous.
-
Thereby,
they
were like the Stones or rather more hardened-dense, stuck to one place, immovable than
stones, remorseless.
-
And
certainly amongst the Stones there is one which on slipping-moving
away from its position lets the streams of water emerge from beneath.
-
Moreover, it is also a fact
that there is certainly a stone [like Opal] amongst the Stones which
when ruptures, thereat the water gets discharged out of it.
-
Furthermore, it is also a fact
that there is certainly a stone amongst the Stones which falls-slips
downwards in awe of Allah the Exalted.
-
Remain mindful;
Allah the Exalted is never unmindful/unaware about that what you people do. [2:74]
 
 
-
Know about those people who
experience awe of their Sustainer Lord—they
behave with gentleness, subtlety, delicacy, compassion and sympathy—[23:57]
 
-
Be aware, whoever
willingly and affectionately accepts the Word of Allah the Exalted and His Messenger
[contained and relayed by him from Grand Qur'aan];
-
And experiences awe
for Allah the
Exalted and is
always reverently self-conscious of Him the Exalted—
-
Thereby, they are
truly the people who
have achieved success. [24:52]
 
-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
can and will succeed in reviving-admonishing
only that person who
diligently pursued for the Message in the timeline—
-
And experienced awe of Omnipresence of
Ar'Reh'maan
the Exalted,
without being in his sight.
-
Thereat, you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
congratulate him with good news and guarantee forgiveness and magnificent
reward.
[36:11]
 
  
 
-
Allah the Exalted
has sent in piecemeal the infallibly
authentic breaking news and information:
the best verbal discourse.
-
This discourse is
conveyed to people in the form of a written book. It is a
Miscellany-cluster of Binary-Symmetrical-analogous verbal passages—It is the
explainer with metaphors—mirroring the hidden
realities;:
-
The skins of them,
who experience awe of their Sustainer Lord, become bristled
by some segment of it (Grand Qur'aan).
-
Afterwards,
their skins and their hearts become soft and revered towards the
Reminder-Reiteration-Verbal Message of Allah the Exalted: (Grand Qur'aan).
-
That (Grand Qur'aan) is
the Guidance of Allah the Exalted.
-
He the Exalted guides
through it
a person about whom He decides to be guided.
-
Know it: Should
Allah the Exalted let someone
absorbed
in indifference; engrossed
in his self: thereat; there is not at all a guide for him. [39:23]
 
-
It is he who
experienced awe of Omnipresence of
Ar'Reh'maan
the Exalted,
without being in his sight;
-
And he came with a dedicated heart. [50:33]
-
Had We caused this Grand Qur'aan to descend
upon a mountain:
-
You would have certainly seen it in a state of
trembling and perforating out of awe of Allah the Exalted..
-
And these are the examples which We strike for the benefit of
people—
-
The purpose of
striking examples is that they might
incline to objectively
reflect-contemplate-deeply and honestly ponder. [59:21]
 
 
-
Their reward is with their
Sustainer Lord,
-
Gardens of pleasant abode,
streams flowing beneath/side-by them, they will reside therein
permanently.
-
Allah the Exalted has appreciated and
approved them;
and they are admiringly happy with Allah the Exalted.
-
This [success, approval of conduct] is for such person
who had experienced awe of Omnipresence of his Sustainer Lord.
[98:08]
 
 
 
-
Thereby, you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
narrate it. The advice/reiteration causes benefit.
[87:09]
-
He will instantly
and quickly take the heed and admonition who
experiences awe. [87:10]
-
However, the
stubborn will
purposely keep himself running away from it-admonition/advice:
[87:11]
-
Who will [eventually] enter
and scorch by the Great Fire-Heated Hell Prison. [87:12]
-
Afterwards, he will neither die therein
and nor would he enjoy life. [87:13]
The verbs:
and
stem from Root: خ ش ى
that signifies emotion of Awe which is a mixture of wonder and dread -
feeling of amazement and respect mixed with fear that is coupled with a
feeling of personal insignificance or powerlessness. Only such people
experience awe, a fundamental emotional response, who mindfully observes
the environment and the universe they live in. They quickly respond to
admonition while people of opposite psyche/character-the stubborn:
 ,
who see not beyond their own self, purposely avoid listening it:
who mindfully observes the environment and the universe
they live in.
-
Afterwards this event your Hearts hardened-toughened-callous.
-
Thereby,
they
were like the Stones or rather more hardened-dense, stuck to one place, immovable than
stones, remorseless.
-
And
certainly amongst the Stones there is one which on slipping-moving
away from its position lets the streams of water emerge from beneath.
-
Moreover, it is also a fact
that there is certainly a stone [like Opal] amongst the Stones which
when ruptures, thereat the water gets discharged out of it.
-
Furthermore, it is also a fact
that there is certainly a stone amongst the Stones which falls-slips
downwards for the regard of Allah the Exalted.
-
Remain mindful;
Allah the Exalted is never unmindful about that what you people do. [2:74]
 
-
And O you the Messenger!
from whatever direction you left the Sacred Mosque,
-
thereafter for
reason of being outside-distant from it, cause your self face to
face the Sacred Mosque.
-
And you the believers
whatever direction you left the Sacred Mosque,
thereafter for reason of
being outside-distant from it, cause your self face to face the
Sacred Mosque.
-
Its purpose is that argument- counter
accusation might not lie for the people against you people;
-
Except those amongst them- People of Book
who conducted irrationally with distortions.
-
Therefore, if they
slanderously- irrationally
argue on this issue;
-
Thereat, you
people should not be apprehensive of them; and be cautious of Me exclusively.
-
Further, so that I
might conclude My Favour- Grace upon you people;
-
Whereby on completion of My Favour you people might guide yourselves aright.
[2:150]
-
They were the ones whom people warned by saying:
-
"Indeed, the enemy have
assembled against you. Therefore, be apprehensive of them''.
-
This
verbal threatening statement enhanced them, enhancement in the state
of belief and trust.
-
And they responded:
"Allah the Exalted suffices for our reckoning.
-
And He is the affectionate
Protector, Caretaker and Disposer of affairs.'' [3:173]
-
And the guardians-people
should
be cautious that had it were they leaving behind the assets with
minor-weak children, how fearing for them they would have
been!
-
Therefore,
they should consciously remain mindful and fearful of Allah the
Exalted.
-
And they
should speak in a straight forward manner with words of unambiguous
import stating distinctly—like
a wall which segregates and makes distinct two areas.
[4:09]
-
Thereat, despite
explicit injunction you notice; certain people: [Muna'fi'qeen]
a disease-Pathological belief-psychological disorder-envy,
jealousy, and malice, bias, rancour is self implanted-nurtured within their hearts-locus
of understanding-consciousness that they strive to be in association
with them: the Jews and Christians.
-
[the reason/excuse]
They say-self argue:
"We apprehend that misfortune-a set
back might afflict us."
-
However, may be when
soon Allah the Exalted gives you the
victory or a favourable affair by His grace:
Thereat they:
Muna'fi'qeen
would probably become
regretful and remorseful upon that which they concealed/harbored in their selves.
[5:52]
 
-
You the Messenger [Sal'lallaa'hoalaih'wa'salam]
pronounce: "If
your fathers, and your sons, and your brothers, and your spouses and
your clans;
-
And the wealth that you have
acquired, and the business you people apprehend recession in it; and the
residences you are delighted with:
-
These are more attractive and
dearer to you people than Allah the Exalted and the Messenger [Sal'lallaa'hoalaih'wa'salam]
of Him the
Exalted; and than endeavoring-exerting utmost
for the cause-High road of Him the Exalted:
-
Thereby, wait remain absorbed
in their love
until such time Allah the Exalted proclaims His decision-command.
-
Remain cognizant, Allah the Exalted guides not the people
who are
aberrant-promise breakers and transgress
prescribed bounds. [9:24]
-
And they are ones who
persistently adhere to what Allah the Exalted has commanded that it be
adhered to;
-
And they are
mindfully scared of their
Sustainer Lord;
-
And they fear the terrible reckoning/accountability.
[13:21]
 
-
Take note, you should not kill
your children apprehending poverty and financial liability.
-
We provide sustenance to them and to you people.
-
Indeed their murder
has always been a
great blunder. [17:31]
 
-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce, "Had you people been given and
were holding the treasures of the Mercy of my
Sustainer Lord, then you would have certainly withheld
putting it under lock and key, apprehending its scattering away."
-
Observe it, the
Man is
generally stingy. [17:100]
 
-
Know the fact that We
had communicated to
Mūsā
[alai'his'slaam
in Egypt] that;
-
"You travel by
night with My servants.
-
Thereupon
reaching there [and because of chase by
enemy-26:52],
you strike emerging a submerged passage
for accompanying people in the
Gulf of Suez. The characteristic feature of this
passage is that it is dried up:
skeleton - Fringing
reef.
-
You will not have
fear of being overtaken,
nor you will have apprehension of other unpleasant eventuality."
[20:77]
 
-
He the Exalted fully knows what is before, in
their present and past and what is after/future of them.
-
And they do not intercede
except for him about whom He the Exalted has pleasingly approved.
-
And they stand in awe out of fear of Him the Exalted. [21:28]
-
They: Mutta'qeen are the
people who remain mindful and fearful of Omnipresence of their Sustainer Lord
despite being not in their sight.
-
While they are
consciously apprehensive about the Appointed Moment. [21:49]
-
Thereby, you the Messenger
[Sal'lallaa'hoalaih'wa'salam]
narrate it. The advice/reiteration causes benefit.
[87:09]
-
He will instantly
and quickly take the heed and admonition who
experiences awe. [87:10]
-
However, the stubborn will
consciously and purposely keep himself running away from it-admonition/advice:
[87:11]
-
Who will [eventually] enter
and scorch by the Great Fire-Heated Hell Prison. [87:12]
-
Afterwards, he will neither die therein
and nor would he enjoy life. [87:13]
scare;
Related Root:
Root:
ش ف ق
This is a
convenience-remedy for such man of poor resources-not apparently financially capable of affording a
family amongst you who apprehend/scary of distress-danger
or difficulty in holding chastity.
[though
sexual desire becoming manifest is something natural]
Related Roots:
Root:
ح ز ن
Root:
ح ذ ر
—wariness
Root:
ر ھ
ب
—Awe -
fear and the feel of insignificance and
triviality
Root:
خ و ف
Root:
ن ذ ر
Root: و ج ف
Root:
و ج س
Root: و ج ل
Root: ش ى ب
Root:
ش ف ق
awe: mixture of wonder and dread: a feeling of amazement
and respect mixed with fear that is often coupled with a feeling of
personal insignificance or powerlessness
awe-inspiring: inspiring fear and respect or awe in equal
measure.
a strong feeling of fear or respect and also wonder
خَوْفٌ perceived danger
خَشِيَ fear of the magnitude of something coming
خُشُوعًا fear the not only in heart, shows in face and limbs
تَتَّقُونَ fear the consequences of one's action / protect
حَضَرَ fear causes move from a danger / close proximity
أَوْجَسَ fear but the person doesn't let it show
وَجِلَ fear that penetrates deep into the heart
رَهْبَ fear mixed with love / disappointing the one you love
رُعْبًا fear a terrified fear
مُشْفِقُونَ fear that some harm will come to someone else
وَجِفَ petrified fear / fear mixed with discomfort (heart beating out of
chest)
Words denoting or connoting fear
 Verbal Noun:
indefinite; masculine; accusative.
(1)2:19(2)2:243=2
Verbal Noun: Indefinite; nominative.
(1)2:38(2)2:62(3)2:112(4)2:262(5)2:274(6)2:277(7)3:170(8)5:69(9)6:48(10)7:35(11)7:49(12)10:62(13)43:68(14)46:13=14
 (1)2:40(2)16:51=2
Verbal Noun: Indefinite; genitive.
(1)2:74(2)23:57(3)59:21=3
Verbal noun/Noun:
Definite; masculine; singular; accusative. (1)3:151(2)8:12(3)33:26(4)59:02=4
 Verb: Perfect;
Third person; singular; feminine; active.
(1)8:02(2)22:35=2
 (1)18:49(2)42:22(3)52:26=3
 Noun:
Definite; masculine; singular; nominative. (1)21:103=1
Terror. frightening
Root: و ج ف
Nouns
| 1 |
Verbal Noun:
Indefinite; genitive.
(1)2:74(2)23:57(3)59:21=3
مصدر:
مجرور
|
|
| 2 |
Verbal Noun: Indefinite; accusative.
(1)4:77=1
مصدر:
منصوب |
|
| 3 |
Verbal Noun: Indefinite; accusative.
(1)17:31(2)17:100=2
مصدر:
منصوب |
|
| 4 |
Possessive Phrase:
Verbal Noun:
Definite;
genitive
+ Possessive pronoun: Third person;
Plural; masculine;
in genitive state. (1)21:28=1
الإِضَافَةُ-مصدر:مجرور/مضاف
+ ضمير متصل-واحد
مذكر
غائب
في محل جر-مضاف إليه |
|
| 5 |
Possessive Phrase:
Prefixed Exemplifying Noun "كَ"
+ Verbal Noun:
Definite;
genitive
(1)4:77=1
الإِضَافَةُ-"كَ"
اسم بمعنى مثل:
منصوب-/مضاف
+ مصدر:مجرور-مضاف
إليه |
|
Verbs Form-I
| 1 |
Interrogative particle + Verb: Imperfect;
Second person; plural; masculine; active; Mood: Indicative;
[و] Subject Pronoun, in nominative
state + Object Pronoun: Third person, plural; masculine, in
accusative state;
مصدر-خَشْيَةٌ
Verbal Noun. (1)9:13=1
الهمزة-
للاستفهام + فعل مضارع مرفوع بثبوت
النون/و-ضمير متصل في محل رفع
فاعل-جمع
مذكرحاضر
ضمير متصل في محل نصب مفعول به مقدم/جمع
مذكرغائب |
|
| 2 |
Verb: Imperative; Second person; plural;
masculine; [و ] Subject Pronoun,
Nominative state;
مصدر-خَشْيَةٌ
Verbal Noun. (1)31:33=1
فعل أمر مبنى
على حذف النون لأنَّ مضارعه من الأفعال الخمسة
و- ضمير متصل في محل رفع
فاعل-والألف-فارقة/جمع
مذكر مخاطب |
|
| 3 |
 Verb: Imperative; second person; plural; masculine; [و]
Subject Pronoun, in nominative state
+
نِ
noon of protection +
ى
Suffixed
Object
pronoun:
First person; singular, accusative state;
مصدر-خَشْيَةٌ
Verbal Noun
(1)2:150=1 فعل
أمر مبنى على حذف النون لأنَّ مضارعه من
الأفعال الخمسة/و- ضمير متصل في محل رفع
فاعل/جمع
مذكر مخاطب
نون الوقاية +
الياء ضمير متصل في محل نصب
مفعول به/واحد
متكلم |
|
| 4 |
 Verb: Imperative; second person; plural; masculine; [و]
Subject Pronoun, in nominative state
+
نِ
noon of protection +
ى
Object
pronoun elided:
First person; singular, accusative state;
مصدر-خَشْيَةٌ
Verbal Noun. (1)5:03(2)5:44=2
فعل
أمر مبنى على حذف النون لأنَّ مضارعه من
الأفعال الخمسة/و- ضمير متصل في محل رفع
فاعل/جمع
مذكر مخاطب
نون الوقاية +
الياء ضمير محذوف في محل نصب
مفعول به/واحد
متكلم |
|
| 5 |
Verb: Imperfect; second person; singular;
masculine; Mood: Subjunctive ; Subject pronoun hidden; Suffixed
object Pronoun: Third person; masculine; singular, in accusative
state; مصدر-خَشْيَةٌ
Verbal Noun. (1)33:37=1
فعل مضارع
منصوب بأن مبنى على الفتح المقدر على الألف للتعذر/الفاعل
ضمير مستتر فيه-أَنَا-واحد
متكلم
ضمير متصل مبنى على الفتح في محل نصب
مفعول به/
واحد مذكر غائب |
|
| 6 |
Verb: Imperfect; Second person; plural; masculine;
Mood: Jussive evident by elision of نَ; and
[و] Subject Pronoun, nominative state;
Vowel sign ـُ
is added for reason
اجتماع الساكنين of cluster of two
vowel-less consonants. مصدر-خَشْيَةٌ
Verbal Noun. (1)5:44=1
فعل مضارع مجزوم بِلا و
علامة نصبة حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرحاضر |
|
| 7 |
Verb: Imperfect; second person; plural; masculine;
Mood: Indicative evident by نَ; and
[و] Subject Pronoun, nominative state; مصدر-خَشْيَةٌ
Verbal Noun. ( (1)9:24=1
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرحاضر |
|
| 8 |
Verb: Imperfect; second person; plural;
masculine; Mood: Subjunctive, evident by elision of نَ
and [و] Subject Pronoun; nominative
state; Suffixed Object pronoun;
third person; singular; masculine,
in accusative state مصدر-خَشْيَةٌ
Verbal Noun. (1)9:13=1
فعل مضارع
منصوب
و علامة جزمه حذف النون/و-
ضمير متصل في محل رفع فاعل/جمع
مذكرحاضر
ضمير متصل في محل نصب
مفعول به/واحد
مذكرغائب |
|
| 9 |
 Verb: Imperfect;
Second Person; Plural;
Masculine; Mood: Jussive evident by
elision of نَ; and [و]
Subject Pronoun, nominative
state + Suffixed Object Pronoun: Third person; plural; masculine; in
accusative state; مصدر-خَشْيَةٌ
Verbal Noun. (1)2:150(2)5:03=2
فعل مضارع مجزوم بِلا و علامة نصبة حذف النون/و-
ضمير متصل في محل رفع فاعل/جمع
مذكرحاضر
ضمير متصل في محل نصب مفعول به / جمع
مذكر غائب
|
|
| 10 |
Verb: Imperfect; Second Person; Singular;
Mood: Indicative; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun. (1)20:77=1
فعل مضارع مرفوع
بالضمة المقدر على الألف للتعذر/الفاعل
ضمير مستتر فيه-أَنتَ-واحد
مذكرمخاطب |
|
| 11 |
Verb: Imperfect; Second Person; Singular; Mood:
Indicative; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun. (1)33:37=1
فعل مضارع مرفوع
بالضمة المقدر/الفاعل
ضمير مستتر فيه-أَنتَ-واحد
مذكرمخاطب |
|
| 12 |
Verb: Perfect; Third Person; Singular;
Masculine; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun. (1)4:25(2)36:11(3)50:33(4)98:08=4
فعل ماضٍ
مبني على الفتح/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب |
|
| 13 |
Verb: Perfect; First Person; Singular;
Masculine; تُ Subject pronoun, nominative state; مصدر-خَشْيَةٌ
Verbal Noun. (1)20:94=1
فعل ماضٍ
مبنى على السكون لاتصاله بضمير الرفع/التاء-ضمير
متصل في محل رفع فاعل
واحد متكلم |
|
| 14 |
 Prefixed
conjunction
فَ
which shows cause/reason and effect + Verb: Imperative; Second person; plural;
masculine; [و ] Subject Pronoun,
Nominative state;
Suffixed Object pronoun:
Third Person; masculine; plural, in accusative state مصدر-خَشْيَةٌ
Verbal Noun. (1)3:173=1 حرف
فَ + فعل أمر مبنى
على حذف النون لأنَّ مضارعه من الأفعال الخمسة /و- ضمير متصل في محل رفع
فاعل/جمع
مذكر مخاطب
ضمير متصل مبنى على الضم في محل نصب مفعول
به / جمع مذكر غائب |
|
| 15 |
 Prefixed
conjunction
فَ
which shows cause/reason and effect + Verb: Imperfect; Second Person; Singular; Mood:
Indicative; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun. (1)79:19=1
حرف
فَ + فعل مضارع مرفوع
بالضمة المقدر على الألف للتعذر/الفاعل
ضمير مستتر فيه-أَنتَ-واحد
مذكرمخاطب |
|
| 16 |
 Prefixed
conjunction
فَ
which shows cause/reason and effect + Verb: Perfect; First Person;
plural;
Masculine; Subject pronoun, nominative state; مصدر-خَشْيَةٌ
Verbal Noun. (1)18:80=1
حرف
فَ + فعل ماضٍ
مبنى على السكون لاتصاله بضمير الرفع/التاء-ضمير
متصل في محل رفع فاعل
جمع متكلم |
|
| 17 |
Prefixed Imperative Particle + Verb:
Imperfect; third person; singular; masculine; Mood: Jussive,
evident by elision of last delicate consonant; مصدر-خَشْيَةٌ
Verbal Noun.
(1)4:09=1
حرف فَ
+ لام الأمر
+ فعل مضارع
مجزوم و
علامة جزمه حذف آخره حرف العلة/صيغة:واحد
مذكرغائب
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| 18 |
Verb: Imperfect; First person; plural;
masculine; Mood: Indicative; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun. (1)5:52=1
فعل مضارع مرفوع
بالضمة المقدرة على الياء لثقل-الفاعل:ضمير
مستتر جوازاً تقديره:
نَحْنُ/جمع متكلم |
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| 19 |
Verb: Imperfect; third person; singular;
masculine; Mood: Jussive, evident by elision of last delicate
consonant; مصدر-خَشْيَةٌ
Verbal Noun. (1)9:18(2)24:52=2
فعل مضارع
مجزوم بِلَمْ و
علامة جزمه حذف آخره حرف العلة/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب |
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| 20 |
Verb: Imperfect; First person; plural;
masculine; Mood: Indicative; Subject pronoun hidden; Suffixed
object Pronoun: Third person; feminine; singular, in accusative
state مصدر-خَشْيَةٌ
Verbal Noun. (1)79:45=1
فعل مضارع مرفوع
بالضمة المقدر على الألف للتعذر/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب
ضمير متصل في محل نصب
مفعول به/واحد
مؤنث غائب |
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| 21 |
Verb:
Imperfect; third person; plural; masculine; Mood: Indicative
evident by نَ [Form I]; Subject
pronoun, in nominative state; مصدر-خَشْيَةٌ
Verbal Noun. (1)4:77(2)13:21(3)21:49(4)33:39(5)35:18(6)39:23(7)67:12=7
فعل مضارع مرفوع
بثبوت النون/و- ضمير متصل في محل رفع
فاعل/جمع
مذكر غائب |
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| 22 |
Verb: Imperfect; third person; plural; masculine; Mood:
Indicative evident by نَ [Form I];
Subject pronoun, in nominative state; Suffixed Object pronoun;
third person; singular; masculine,
in accusative state
مصدر-خَشْيَةٌ
Verbal Noun. (1)33:39=1
فعل مضارع مرفوع
بثبوت النون/و- ضمير متصل في محل رفع
فاعل/جمع
مذكر غائب
ضمير متصل في محل نصب
مفعول به/واحد
مذكرغائب |
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| 23 |
Verb: Imperfect; Third Person; Singular; Mood:
Indicative; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun (1)20:03(2)20:44(3)80:09(4)87:10=4
فعل مضارع مرفوع
بالضمة المقدر/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب |
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| 24 |
Verb: Imperfect; Third Person; Singular; Mood:
Indicative; Subject pronoun hidden; مصدر-خَشْيَةٌ
Verbal Noun (1)79:26=1
فعل مضارع مرفوع
بالضمة المقدر/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب |
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| 25 |
Verb: Imperfect; Third Person; Singular; Mood:
Indicative; مصدر-خَشْيَةٌ
Verbal Noun
(1)35:28=1 فعل مضارع مرفوع
بالضمة المقدر//صيغةَ-واحد
مذكرغائب |
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