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Beginning is with Allah's personal name Ar'Reh'maan Who is The Fountain of Infinite Mercy.


 

 

 

 

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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]

 

  • They (Mutta'qeen) are the people who experience awe of Omnipresence of their Sustainer Lord despite being not in their sight—

  • While they are alert - self-conscious about the Appointed Moment. [21:49]

  • 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]

  • Indeed those people who experience awe of Omnipresence of their Sustainer Lord despite being not in their sight—

  • Forgiveness and magnificent reward is guaranteed for them. [67:12]

  • 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]

  • This is a convenience-remedy for such man amongst you who apprehends distress-difficulty in affording marriage with an immigrant woman. [4:25]

  • Thereupon, as soon fighting the war was prescribed for them a group of them started considering opponent people frightening like the awe of Allah the Exalted or even stronger in awe; [4:77]

  • 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/مضافضمير 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-/مضافمصدر: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

 
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

 
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

 
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

 
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

 
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

 
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

 
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

 
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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