Root: خ ش ى

Words from this Root in the Grand Qur’ān:

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.

Lane Lexicon

Classical Lexicons

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 is considered certain to happen in the future.

Dacher Keltner, PhD, a psychology professor at the University of California, Berkeley, devotes much of his research to studying awe. In his 2009 book, Born to Be Good, he looks at the emotions beyond the "big six" (anger, disgust, fear, happiness, sadness, and surprise), believing that more nuanced sensations—compassion, forgiveness, humility, and awe—are what push us beyond self-interest and "wire us for good." Cultivating awe, he says, is part of unlocking the truest sense of life's purpose. In Keltner's words, awe shifts a person's thinking "toward the collective." 

What this learned Professor is searching and saying, that is already stated in this Ayah.

  • Know about those people who experience awe of their Sustainer Lordthey behave with alertness, gentleness, subtlety, delicacy, compassion and sympathy[23:57]

  •  ۔ان لوگوں کے متعلق جان لو؛وہ جو اپنے رب کے جاہ و جلال کے ہر سو مظاہر فطرت سے سہمے سہمے انداز میں متاثر اور مرعوب ہو کر محتاط،نرم خو، لطافت،شفقت اور ہمدردی کا رویہ اور طرز عمل اپنائے رکھتے ہیں۔

Root: ش ف ق


  • 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 ever unmindful about what you people do. [2:74]


  • And they are ones who persistently adhere to what Allah the Exalted has decreed that it be adhered to

  • And they experience awe of Omnipresence of their Sustainer Lord despite being not in their sight

  • And they fear the terrible reckoning/accountability. [13:21]


  • 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 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 Lordthey behave with alertness, 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’ān];

  • And experiences awe for Allah the Exalted, and would endeavour to attain protection of Him the Exalted

  • Thereby, they are truly the people who have achieved status. [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 he felt awe of Omnipresence of Ar'Reh'maan the Exalted, without being in his sight.

  • Thereby, 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 serially sent 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 the explainer with metaphorsmirroring the hidden realities : It is a Miscellany-cluster of Binary-Symmetrical-analogous verbal passages

  • The skins of them, who experience awe of their Sustainer Lord, become bristled by some segment of it (Qur’ān).

  • Afterwards, their skins become soft 

  • And their hearts become soft and revered towards the Reminder-Verbal Message of Allah the Exalted: (Qur’ān).

  • It (Qur’ān) is the Guidance prescribed by Allah the Exalted.

  • He the Exalted guides with it (Qur’ān) 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 felt awe of Omnipresence of Ar'Reh'maan the Exalted, without being in his sight

  • And he came with a dedicated heart. [50:33]


  • Had Our Majesty caused this Grand Qur’ān to descend upon a mountain

  • You would have certainly seen him (the mountain[persinification]) in a state of trembling and perforating by the feel of awe of Allah the Exalted.

  • Take notice - Aforementioned are the analogies Our Majesty strikes for the benefit of people

  • Its objective is that they might at their own 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] [Read also 21:49;35:18;36:11]


  • Their reward is ensured by the grace of 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.


  • And O you the Messenger! from whatever direction you exited the Sacred Mosque, Thereby,  for reason of being distant from it, cause your self face to face the dimension of 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 its (Sacred Mosque) dimension

  • 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 dread of them; and be cautious of Me exclusively.

  • Further, the objective is concluding My Favour- Grace (Qur’ān) upon you people

  • Whereby on completion of My Favour you people might heartily guide yourselves aright. [2:150]


  • They were the ones whom people warned by saying:

  • "Indeed, the enemy have assembled against you. Therefore, have a dread of them''. 

  • Thereat this threatening statement enhanced them, enhancement in the state of belief and trust.

  • And they responded: "Allah the Exalted suffices for our reckoning.

  • And He the Exalted is the affectionate Protector, Caretaker and Disposer of affairs.'' [3:173]


  • And the guardians-people should squeeze humbly that had it were they leaving behind the assets with weak children, how fearful for them they would have been!

  • Therefore, they should sincerely endeavour for the protection of Allah the Exalted

  • And they should speak in a straight forward manner with words of unambiguous import stating distinctlylike a wall which segregates and makes distinct two areas. [4:09]


  • Take note: If someone amongst you people has not yet self acquired wherewithal enabling he might take into Matrimonial Bond the Married Believing Women in the Wedlock of a Non Believer who have migrated and taken asylum in Muslim society-state:

  • Thereby, he may seek of those woman upon whom the right hand of you have the authority and responsibility-guardianship for ordering and managing their affairs; they being in the state of your believing house-maids.

  • Be mindful; Allah the Exalted best knows about your belief. Some of you people are mirror of some other, regards belief.

  • Thereby, you the independent Men with insufficient resources take them into Wed-fold with the prior permission of their Guardians-House Masters with whom she is the maid servant.

  • And pay them their Wed-gifts and committed obligations in the well known manner as is paid to a women taken in the protective fold of Matrimonial Bond making her pearl of life-household; opposite the style and manner of payment to debauch-professional women who act for the occasional "outflow of water/satisfying sexual lust". And nor in the manner of payment as is made to such women who maintain secret intimate relationship acting as keeps-concubine.

  • Thereby, when they (maid servants) are given in wedlock, thereat, if they have committed "fahishatin" - some illicit sexual activity [other than Zina, illicit intercourse], half of that punishment which is prescribed by Penal code of society in respect of such offences in respect of independent family women, shall be liable against them.

  • This is a convenience-remedy for such man amongst you who dreaded distress in affording marriage with an immigrant woman.

  • And if you remain firm to resolve of chastity with coolly perseverance, it is far better for you.

  • Be aware; Allah the Exalted is repeatedly the Forgiving-Overlooking, the fountain of Mercy. [4:25]


  • Have you marked the attitude of people whom it was said: "Hold back and restrain your hands

  • And you people maintain the Institution of As-sa'laat: Time Bound Protocol of Servitude and allegiance

  • And you people willingly pay Az-zaka'at: financial liability for economic uplift of society

  • 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

  • And they said on that occasion: "Our Sustainer Lord! Why have you prescribed and made mandatory upon us the fighting of war; why have You not deferred it for us for sometime more."

  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce that the worldly sustenance-life is of a short while, limited nature, and the Hereafter is far better for the him who remains cautious, heedful and mindful of Allah the Exalted;

  • And you people will not be met with minutest injustice equal of a spot on date-stone slit. [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/ harboured in their selves. [5:52]


  • You the Messenger [Sal'lallaa'hoalaih'wa'salam] pronounce: "If it were your fathers, and your sons, and your brothers, and your spouses and your clans

  • And the wealth that you have rightly or wrongly acquired diligently, and the business/commerce 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 His Messenger [Sal'lallaa'hoalaih'wa'salam]and than striving 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]


  • Take note, you should not kill your children apprehending poverty and financial liability.

  • Our Majesty 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."

  • And generally speaking, Man is generally stingy. [17:100]


  • Know the fact, Our Majesty had communicated to Mūsā [alai'his'slaam in Egypt] that

 

  • "You travel by night with My subjects

  • Thereupon, reaching there [and because of chase by enemy-26:52], you strike to emerge a submerged passage in the Gulf of Suez for them. The characteristic of this passage is that it is dried up: skeleton - Fringing reef.

  • You will not have fear of being overtaken, nor you will dread." [20:77]


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:  ف ز ع

Root:  و ج ف

Root:  و ج س Frightening thought not reflected by facial expression.

Root:  و ج ل

Root: ش ى ب

Root:  ش ف ق 

Root: و ق ى

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