Root: ض ر ب
Words from this Root in the Grand Qur’ān:
a) Total occurrences: 58
b) No of constructions: 28
It occurs in 54 Ayahs in 28 Sura.
Nouns: 3; Recurrence: 3; Verbs: 25; Recurrence: 55 [Form-I]
مفردات ألفاظ القرآن — الراغب الأصفهاني (٥٠٢ هـ
الضَّرْبُ: إيقاعُ شيءٍ على شيء
That it signifies causing a thing to fall, tumble upon or with it dislodge another thing.
Lane Lexicon: "accord. to Er-Rághib, الضَّرْبُ signifies the making a thing to fall upon another thing;"
Related Root: و ك ز
The Root is verbal like dicotyledonous seed.
Semantic field: Strike
Enter awareness : It denotes to fall or shine on something, to make obvious;
to make something noticed;
make something to be perceived or become audible-understandable for someone;
to make some idea enter somebody's mind or occur to somebody; to penetrate or seem to go right through something; make something by stamping;
and Dislodge: to remove something away - displace; dislocate the target with force.
Cause harm: And it signifies to hit somebody or something with a hand, tool, weapon, or other object. Obvious intention is to hurt, damage;
Semantically it relates to activity thereby its agent is sentient. An activity has predetermined objective to achieve. It has two objects between which interrelationship is created. The result or effect of activity will depend upon the manner, angle and force applied in the strike. The objective of strike can either be:
(1) creating an effect in the object that is made to fall upon other thing;
(2) purpose of striking one thing upon another can be making something else apparent that was earlier hidden because of the location of the thing struck upon;
(3) the thing by which another is truck overwhelms; and
(4) Cause harm to the thing struck upon or to expose it.
The basic perception, meanings and signification of this Root is made evident at the very first occasion of its use in the Grand Qur’ān, and later by using it in this context for 31 times out of 58 occurrences, all reproduced at the end.
The first and foremost objective of 'strike" is to let people Enter awareness; make something more vividly perceived. In this meanings, the Root is applied 31 times out of 58 occurrences.
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Arabic words take birth from Roots. Each Root has a specifically defined and distinctly conspicuous perception folded in it. Words on well defined patterns - moulds - structuring frames, retain the original perception infolded in its Root, dominantly and conspicuously, with additional meanings and connotation, shades and colours added by the peculiar pattern-placing of vowels-syllabification, and addition of consonants. Moreover, relational aspect of the semantic field will also influence and add connotations to the word. Hence, the meanings, perception and connotation of an Arabic Word is the composite whole of the perception infolded in its Root, coupled with meanings associated with its pattern, and its relation to the semantic field where it is used. It signifies that the basic meanings of a Root and word do not exhaust when they are used in a different semantic field, relational area, while necessarily retaining the base meanings.
The basic purpose of a book is to preserve knowledge for the posterity
of humanity. Moreover, if the information-data-knowledge preserved
in a book is for humanity, then it becomes all the more
important that the book should be easy for comprehension since
level of intellect varies. One method to make things
easier for perception is to strike an example of
similarity or contrast. An example,
simile or analogy:
is representative by virtue of having typical features
of the thing it represents.
An illustration supports or provides more information on an opinion,
theory, or principle. Example is one that is perceivable by
senses
that make the exemplified thing strikingly
prominent to perceive or to occur to somebody.
The desire and objective of:
striking an analogy is to project a thing, or idea by
moving it away from all other things, and equating and associating it with some
thing similar to it, which is already quite familiar to people, whereby
it will make
the point elevated-shining, easy to perceive and occurring to people who
already have the information-knowledge about the thing quoted as
example.
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The function and objective of striking anomalies is also mentioned that it creates the possibility of easy and long term retention of the principal object.
Important point in Comparisons is that it ought not to be founded on likenesses which are too faint and remote. They strain the mind to comprehend them and throw no light upon the subject. Since analogy also serves more of a logical argument, a comparison that carries a sufficiently near resemblance should not be stretched too far.
For reflecting and fully realizing the principal object it is important to obtain the information about that with which its resemblance is mentioned.
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Root: ع ق ل |
The ultimate objective of striking analogies is also mentioned:
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Root: ص د ع |
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One of the unique
features of Grand Qur’ān is that it has built in Lexicon for its
important words and terms minimizing chances for a truth seeker to be
misguided or influenced by distorters and psychological manipulators.
The purpose to strike
an example, a reference, citation, and contrast is specifically
mentioned which doubly affirms the meanings and perception of this Root.
It is stated as
in
Ayah 14:25 and 39:27; and in Ayah 59:21 it is stated as
.
Both Verbs in indicative mood are of Form-V which has reflexive causative meanings. It generally depicts such
actions where the subject honestly and sincerely tries to transform
himself, and performs that action diligently. The verb
is from Root "ذ ك ر
". The basic perception infolded is
to save and preserve something in the memory.
Things are stored in the memory only by comparison.
Information saved-recorded in the memory becomes a source of
reference, a link that can be retrieved or recalled. A thing retrieved
or recalled from the safe storage-memory is for reviewing-visualizing,
and for verbal narration to others.
The Verb
is from Root "ف ك ر".
Basic perception infolded in the Root is described by Ibn Faris:
تردُّدُ القَلْب في الشَّيء. يقال تفكّرَ إذا ردَّدَ قلبه معتبِرا
That it signifies the perception of employment of heart in repeated consideration, and reflection in some matter or affair. This is said for a man when he has carefully or repeatedly considered, reflected, contemplated, deeply pondered upon a thing for attaining a clear knowledge and objective conclusion.
It may, however, be noted that the outcome-conclusion of such an exercise is dependent upon the manner of reflecting upon some information. When the passions, preconceived notions, vested considerations keep interfering in the thought process in analyzing the given information about the hitherto unknown realities, the conclusion will be biased and tilted.
(2) Another purpose of striking one thing upon another can be making something else apparent that was earlier hidden because of the location of the thing struck upon; Dislodging the thing struck.
Second time this Root is used to strike with a thing upon another thing to dislodge it - force it from its previously fixed position:
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Root: س ق ى |
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Root: س ب ط |
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Root: ع ش ر |
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Root: غ م م |
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Root: م ن ن |
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The Agent who initiated the activity is Mūsā [alai'his'slaam]; the object used for striking is his Staff. The object to be struck was some specified stone. The effect was gushing forth of spring of water with sound. The manner of strike is obvious; he dislodged the stone from its previous location by pushing it with his stalk.
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Root: ح ص ر |
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Root: س و م |
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Strike in the meaning of
Cause_harm
Definition:
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The words in this frame describe situations in which an Agent or
a Cause injures
a Victim.
The Body_part of
the Victimwhich
is most directly affected may also be mentioned in the place of
the Victim.
In such cases, the Victim is
often indicated as a genitive modifier of the Body_part,
in which case the Victim FE
is indicated on a second FE layer. |
Attack
Definition:
| An Assailant physically attacks a Victim (which is usually but not always sentient), causing or intending to cause the Victim physical damage. A Weapon used by the Assailant may also be mentioned, in addition to the usual Place, Time, Purpose, Explanation, etc. Sometimes a location is used metonymically to stand for the Assailant or the Victim, and in such cases the Place FE will be annotated on a second FE layer. |
butting
| 1. | vt ram somebody or something: to hit or push against somebody or something with the head or horns |
| 2. | vi stick out: to project or jut out |
1-Transit of idea to other's mind and perception: Used to strike example to make the thing or point prominent and detached from others making it projected, apparent, distinct and visible to public eye and perception-31 occurrences;
2-
Transit within land:
Used with preposition
for moving out of a restricted place to transit in an open
place-society, which causes
appearance, signifying distancing away from [
]
earlier location/position- 6 occurrences;
3. Used with reference to making something as distinguishing feature and identity- 3 occurrences;
4- Used to strike things apparent and elevated above surface- 4 occurrences;
5. A strike may be for the purpose and objective of distancing away, veiling, obscuring which is otherwise a visible thing-3 occurrences.
6. Another 5 occurrences where there is no signification of "hitting, beating"-5 occurrences;
7. Used for "smiting, hitting"-4 occurrences;
8. Used for repeated hitting of certain parts of the bodies of criminals on the Day of Resurrection while dragging them towards the Hell Prison.
7. Used in the context of wives-3 occurrences;
2. It is now evident that the basic perception, meanings and signification of Root " ض ر ب " is to make some thing surfaced, conspicuous, demarcated, evident, contrasted and emerged with the result that it comes in the focus of public eye and perception. We have also conspicuously noticed in aforementioned Verbal Unitary Passage of Qur’ān that the Verbs of this Root are transitive. The perception of the Root is also in the nature of transit, since the purpose to strike examples is to make some idea enter somebody's mind or occur to somebody; to penetrate or seem to go right through something.
Similarly, when a man is at his home he is not apparent in public eye. However, the moment he transits in the Earth, i.e. city, locality and society, he becomes emerged and noticed. This Root has thus the signification for transit-openly moving in the Earth in contrast to the state of confinement-seclusion:
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Root: ح ص ر |
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Root: ع ف ف |
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It is thus manifest that the Root " ض ر ب " denotes to emerge from a place of isolation-seclusion-restricted company to transit in land becoming noticeable by majority . When one moves out of his place in open land, he is bound to meet and confront people.
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Root: م ن ن |
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Root: ق ص ر |
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Root: ك ت م |
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Root: ط و ف |
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Root: ق ر ء |
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Root: ز ك و |
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.gif){kind=small}
Root: ق ر ض |
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.gif){kind=small}
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In this section we have seen
six occurrences of Root " ض ر ب
". One
is the Verbal Noun
which is source of other Verbs
,
and
which are
intransitive in such situation. Here the Subjects
are themselves moving out and away
[]
from their houses in transit in the Earth or in
the cause of Allah the Exalted, that is, towards the battlefield.
Interestingly all the Verbs used in the Grand
Qur’ān relating this Root
are made from Verbal Noun
.
3. The basic perception, meanings and signification infolded in the Root " ض ر ب ", as we have until now evidently noticed from the above quotes, is that of emergence causing the thing to become apparent, unveiled, noticeable, and thus perceivable. It gives us the perception of distinct and distinguished state, condition and feature stamped upon an entity.
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Root: ط ع م |
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Root: ن ب ت |
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Root: ك ف ر |
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Root: ك ف ر |
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[occurred thrice]
is a passive perfect verb, third person, singular, feminine. It does not
have a subject, the doer of act. The passive agent [in Arabic-نائب
فاعل] of it are
and
.
Both are noun: definite; singular; feminine; nominative. Both reflect a
state/condition.
has made these two evident, apparent and
distinguished features of them, which is the
basic perception, meanings and signification of Root
" ض ر ب
" and that is
distinctly reflected in 40 out of 58 occurrences of it we have so
far seen.
4. Basic perception infolded in Root "ض ر ب" is to strike to make things marked, displaced away, conspicuous, evident, emerged, unveiled, and perceptible. Depending upon the intended objective, additional instruments or resources are needed to execute the strike.
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Root: س ق ى |
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Root: ع ص و |
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Root: س ب ط |
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Root: ع ش ر |
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Root: غ م م |
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Root: م ن ن |
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is
an imperative verb, second person; singular; masculine. The subject of
the verb "أَنْتَ-you"
is hidden, and he is
Mūsā alai'his'slaam.
This act was to be performed with the instrument
Prepositional + Possessive Phrase: بِّ
Inseparable preposition + Possessive Phrase
:
Noun definite; singular; masculine; genitive state + كَ
Possessive pronoun: Second person; masculine; singular; in genitive
state; and the object was
Noun: Definite;
singular; masculine; accusative; a particular stone.
It is a common knowledge that water does not flow out of a stone in a quantity which could flow in twelve paths. We know from Grand Qur’ān that water is also stored within a stone but that is just couple of drops and not streams of water.
-
And it is a fact that there is certainly amongst the Stones 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. [Refer 2:74]
Similarly, it is a matter of common sense that a stick is not meant for "beating" and breaking the stone; rather the stick will break by such act. Stick can be helpful to displace a stone lying as a lid over water outflow points in hilly areas. A little moving-pushing it away with the help of staff will let the water gush forth, which is subject of the verb in the above two Ayah-Unitary Verbal Passages.
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Root: س ر ى |
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Exodus from Egypt Root: ى ب س; ط ر ق |
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Root: د ر ك |
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Root: ع ص و |
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Root: ف ل ق |
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Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Imperative; Second person; singular; masculine; the subject of the verb "أَنْتَ-you" is hidden, and he is
Musa alai'his'slaam.
This act of projection was to be done for them who
were to accompany him. And what was the
purpose and object of this verb which was to be projected/surfaced? It was
Noun:
Indefinite; singular; masculine; accusative;
"a path, passage, dried and embedded walkway,
bridge".
And
where this passage/walkway/bridge was to be struck;
evident/surfaced/emerged?
It
is a
prepositional phrase: Separable Preposition + Noun: Definite; singular; masculine; genitive,
"in the Gulf of Suez".
And what was the peculiar nature of that
"passage, walkway"?
It is mentioned as
Verbal
noun: masculine; accusative,
"dried up"
[interestingly original meanings of skeleton are also dried up]
And
later, that which emerged above the water surface, its each segment
comprising many parts is exemplified by a Possessive coupled with
Adjectival Phrase
signifying like
the big
bone-skeleton stationed firmly at its position.
It is thus evident by the plain words of Grand Qur’ān that what he was asked to strike to project; bring on surface was a dried up skeleton to serve as walk way, upon which he might have been standing at that point in time; a fringing reef that can get uplifted intermittently resulting in parallel, stepped sub aerial terraces.
5. Let us revert back from Exodus to the Root " ض ر ب " to study its use in other semantic fields in Qur’ān, after having noticed in 44 out of 58 occurrences, its basic perception, meanings and signification as that of emergence; to cause the thing become apparent, noticeable, unveiled and thus conveniently perceivable. Alternatively a strike may be for the purpose of distancing away, enclosing, veiling, or obscuring something which is otherwise noticeable.
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These young and determined Muslims had taken refuge in a Cave. Therein, they did not die. They were, during all that long period, in a state of deep sleep resembling coma. Thereafter, on revival to their original state, they had the perception of time as of a part of a day, indicating that nothing was in their memory about the intervening period, since the perception of time is dependant upon continuous recording of sounds and visuals in the memory.
Here the object of the verb is omitted but the effected thing is indicated, "Upon their ears"; reflecting thereby that a veil-partition-barrier was made to emerge causing they become deaf to sounds in the surroundings. Ears are such organ of human body that keep functioning during sleep, and keep conveying sounds to the brain, which remain under analysis. Hence, it is the 45th occurrence of words made from Root " ض ر ب " where we do not perceive the feel of "beating-act of striking repetitively with instrument and use of force causing harm, hurt or damage".
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Root: غ ض ض |
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Root: ف ر ج |
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Root: خ م ر |
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Things raised above the surface like the protuberant breasts of a woman are obviously noticeable even if a woman is not subtly exposing it to attract attention of men. Here the third person, plural feminine Verb in Jussive mood denotes such strike that is aimed at distancing away, obscuring a thing which is otherwise protuberant. Objective is to be achieved with the help of unsown sheets drawn over their chests. It will create a barrier over and above their clothes helping obscure the bulge and its contours.
The purpose of a "strike" can either be obscuring and hiding something or making it noticeable, vivid and known. Both these find mention in the above Ayah.
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Here the object of the verb
"to strike"
is Grand Qur’ān, and action is related "
".
The preposition "
"
designates distance from, motion away from, departure from a place or beside a
person; "distanced away from you people". And the manner of
carrying out action
designated by verbal noun
is "avoidance, alienation, to ignore".
When Root " ض ر ب
" is employed for openly roaming in the land, it
has simultaneously the connotation and effect of getting distanced away from the
point and company of his stationing at that point in time. And here we have seen
this effect by the use of preposition ""
and verbal noun
denoting avoidance, ignoring and turning away.
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Root: ق ب س |
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Root: ل م س |
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Root: س و ر |
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6. Apart from the 49 out of 58 occurrences which we have
studied so for, this Root is used in other semantic fields where
it does not
reflect meanings of striking with the perception of "beating"-an attack
or punishment in which somebody is hit repeatedly. Earlier we read that
"you strike" is used to push, remove away a stone with the help of
staff. We can also strike with hand to push back somebody, or push and throw
down some inanimate object which is standing on ground.
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Root: ن ط ق |
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The act done is:
.
It is intransitive perfect verb, third person masculine with hidden pronoun
referring back to
Iebra'heim alai'his'slaam. 
a Verbal Noun;
indefinite; singular; masculine; accusative; is
used as cognate adverb [in
Arabic-مفعول مطلق] which describes
the manner in which the act was carried out. However, if a verbal noun from the same Root of verb
is used it denotes the intensity of the act. The
verb being intransitive, there is no object of it. Its manner of
execution is not through an instrument but only the right hand.
One can't beat and break the sculpted statues with
hand which will cause only pain and bleeding to oneself rather than any
harm to stone statues.
One can break the
statues while standing over them and pushing them to fall on
ground to get broken into pieces. Accordingly he broke the smaller statues leaving bigger one
by design-21:58.
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Root: ض غ ث |
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Root: ء و ب |
Prefixed conjunction
فَ,
shows cause and effect-logical sequence
+ Verb: Imperative; Second person;
singular; masculine.
Verb is transitive needing at least one
object. The mention of object is unnecessary since understood to the
person whom this advice was given. It is for us also evident since the
complaint of that person is mentioned prior to it in Ayah 38:41
that "when he called his Sustainer Lord, that "I
am in pain,
the Cobra has bitten me causing dizziness/ weakness and pain".
It is obvious that no one advises for "beating-striking" the wound with
anything, except raising the point of bite for washing the
wound in depth.
7. And now when we have read 51 out of 58 occurrences of this Root, let us see Unitary Verbal Passages where its use is for striking someone using an instrument-object and for purposes of one time hitting. Such occurrences are four in the following semantic fields:
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Root: ر ع ب |
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Root: ع ن ق |
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Root: ر ق ب |
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This is picturesque description of a
scene of a battlefield where troops are lined up face to face. Obvious
consequence is described by
.
This is a Possessive Phrase prefixed
with Conjunction "فَ
"
which shows cause and effect. This signifies the
situation and point in time when the troops of believers and non
believers are lined up in the battlefield face to face.
Verbal Noun
ضَرْبَ
in accusative case is used as Cognate adverb [المفعول
المطلق]. A cognate adverb is
such verbal noun with a meaning very
similar to a mentioned action. Cognate adverbs need not to be from
same root as the mentioned action but must
have a similar meaning. Mentioned action is
which
signifies that warring groups are face to face, and war means to kill and get
killed.
8. We also find two occurrences of words made from this Root used to denote repeated hitting of certain parts of the bodies of criminals on the Day of Resurrection while dragging them towards the Hell Prison.
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Root: ذ و ق |
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Root: س خ ط |
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In these instances we have noticed that Root "ض ر ب" is used for smiting or knocking or striking on identified points causing mark of such smiting visible on the body of person hit.
9. By the grace of Allah the Exalted we have covered a long journey studying all the semantic fields in 54 Unitary Verbal Passages where 57 times the words emanating from Root "ض ر ب" have been used. We have vividly noticed that generally it does not denote what is signified by the English word "to beat; beating". English word signifies repeated hitting: an attack or punishment in which somebody is repeatedly hit; and it signifies defeat. This sort of perception is noticed only in the repeated strikes of the Angels, on the Day of Resurrection and Segregation, on the faces and backs of Non-Believers who are being dragged towards the Hell-Prison [see above 8:50; 47:27].
It is intriguing to note that in almost all traditional translations available on line, none of the translators have used the word "beat, beating" in all the aforementioned 57 occurrences of this Root. They have not even used it in 8:50 and 47:27 where it is evidently striking in the manner of beating because of nominative mood of the Verb coupled with its transitivity.
Erroneous attitude of the traditional
translators as well as plagiarist translators becomes self evident when
we find a solitary "beating" in their works for one occurrence of this
Root in the Qur’ān and that is for
in Ayah 4:34 where suffixed object of the
Verb refers to earlier mentioned wives. Learned Yusuf Ali translated it
as "(And last) beat them (lightly)". He seems to have expressed his "kindness" for
women by placing "lightly" in the parentheses. Learned Pickthal,
on the contrary, seemed to have no sympathy for wives. He translated it, "and
scourge them". It is
hard to think that by using this word he meant to severely criticize
them and not whip them.
Let us study the Ayah which will reveal that the erroneous perception of beating wives
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Root: ض ج ع |
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Therefore righteous women remain sincerely straight; they themselves guard, [dignity/rights of men/husbands] in the absence of them when they are away from sight, what Allah has protected.
[It may be other way also
4:128]
However, for such wives about whom you people are apprehensive of their untoward-inappropriate conduct, follow this course:
Thereat, you politely and lovingly advise such of them.
And you husbands distance-shift them away within the bed rooms.
[this will retain the matter of dispute and strained relations restricted to bed room between wife and husband. Except Allah, other members of the family will not know it and they will continue to have the general perception/understanding that both keep performing natural matrimonial association]
And you people make them surfaced-moved out in open from the bed rooms [عن المضاجع] making the suspended matrimonial relations become apparent to entire family. [Refer 4:34]
The subordinate responsive clause, after beginning with
prefixed conjunction "فَ" and the imperative verb, has its subsequent
clauses coordinated with conjunction particle
in
and
.
Prefixed conjunction "فَ"
reflects temporal/sequential relationship with the previous text
elements. But the prefixed conjunction "
"
is such a particle that may, or may not, reflect order and sequence,
depending upon the context of the text. However, in terms of sequence,
the first chunk of two syntactic units connected by particle ""
is pragmatically viewed as being more important than the other. The
particle ""
implies sequence and synchronicity only pragmatically. If the sequence
of events is to be intended for its own sake, the speaker would use a
different conjunction particle that entailed sequence, like
"فَ". This
sentence comprising four parts makes for us very easy to understand the
difference between "فَ" and conjunction particle ""
and resultantly makes meanings of the verbs used explicitly evident.
The instruction is about such of the wives, in contrast to those women mentioned earlier; whose offensive attitude has become a cause of apprehensiveness and anxiety. It shows the existence of perception of fear because of experience of some untoward behavior on the part of respective wives. For handling such situation, instructions as to how to respond this fear are given, initiating it with conjunction "فَ"; "thereat/for this reason [to alleviate possibility of things getting worsened] politely and lovingly advise such of them". This instruction is for all husbands confronted with such situation.
The next step advised to such husbands is
"and you husbands distance/migrate them within the bed rooms".
The verb designates moving away from one
place/location to another place/location but the displacement is
restrictive by prepositional phrase with definite noun of location-the
bedrooms. The intended is more than obvious by it; discontinue
matrimonial/sexual relationship, which is the exclusive prerogative of
married couple, for a while.
However,
this instruction may be redundant for some husbands; those who, at their
own have already, taken an oath not to have sex with their wives, for
whom separate instructions are given:
For those husbands who take an oath to refrain from intimate matrimonial relation with their wives the period of refrain is [hereby] restricted to four months for conclusive decision. [Refer 2:226]
And this makes conspicuously evident the cause
of use of prefixed conjunction particle ""
after the clause
for connecting with it the next clause
,
which will apply to both types of husbands by its connection with the
whole previous clause; "you husbands make them surfaced/evident/moved out
in open house from the bed rooms".
The basic perception, meanings and signification infolded in the Root "ض ر ب" is that of emergence, causing the thing to become in a state apparent, known, noticeable, unveiled and thus evident and visible for all. Whatever happens inside the bedroom of a wife and husband remains restricted therein. Except Allah, these are not apparent and known to other members of the family and they will continue to have the general perception/understanding that both keep performing natural matrimonial association. Once the wife ousted from the bedroom, the fact of strained and suspended matrimonial/sexual relations between the couple become apparent and known to entire family, exactly like the perception of Root "ض ر ب"; as is further illustrated:
And if you people [on surfacing of strained/suspended matrimonial association on the exiting of wife from the bed room] apprehend that it might result in partition/separation between them two coupled,
then for reason of attempting reconciliation you people appoint a revivalist from husband's family and one reconciler from wife's family so that if they two have the intention of straightening the affairs Allah will foster harmony amongst the two. [Refer 4:35]
Nouns: 3 Recurrence: 3
|
1 |
مصدر: منصوب |
|
2 |
مصدر: منصوب |
|
3 |
حرف فَ + مصدر: منصوب |
Verbs: 25 Recurrence: 55 [Form-I]
|
1 |
الهمزة-للاستفهام + حرف فَ + فعل مضارع مرفوع بالضمة/الفاعل:ضمير مستتر جوازاً تقديره:نَحْنُ-جمع متكلم |
I|
2 |
فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر |
|
3 |
فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر |
Verb: Imperative;
Second person; singular; masculine; Subject pronoun hidden; مصدر-ضَرْبٌ
Verbal noun.
(1)18:32(2)18:45(3)36:13=3|
4 |
فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل -والألف-فارقة/جمع مذكرحاضر |
Verb: Imperative; second person;
plural; masculine;
[و ] Subject Pronoun, nominative
state; مصدر-ضَرْبٌ
Verbal noun. (1)8:12=1|
5 |
فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل /جمع مذكرحاضر ضمير متصل مبنى على الضم واحد مذكرغائب فى محل نصب مفعول به |
Verb: Imperative; second person;
plural; masculine;
[و ] Subject Pronoun, nominative
state + |
6 |
فعل أمر مبنى على حذف النون-الواو ضمير متصل فى محل رفع فاعل /جمع مذكرحاضر هُنَّ- ضميرمتصل مبنى على الفتح فى محل نصب مفعول به جمع مؤنث غائب |
|
7 |
فعل مضارع مجزوم بِلا و علامة نصبة حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرحاضر |
Verb: Imperfect; second person; plural; masculine;
Mood: Jussive by Prohibitive Particle; [و ]
Subject Pronoun, nominative state; Transitive; مصدر-ضَرْبٌ
Verbal noun.
(1)16:74=1
|
8 |
فعل ماضٍ مبنى على الفتح /صيغة:الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
Verb: Perfect;
Third person; singular; masculine; Transitive; Subject Pronoun hidden,
if not mentioned; مصدر-ضَرْبٌ
Verbal noun.
(1)14:24(2)16:75(3)16:76(4)16:112(5)30:28(6)36:78(7)39:29(8)43:17(9)66:10(10)66:11=10|
9 |
فعل ماضٍ مبني للمجهول-مبني على الفتح/صيغة:واحد مذكرغائب |
Verb: Perfect;
Third person; singular; masculine; Passive; مصدر-ضَرْبٌ
Verbal noun.
(1)22:73(2)43:57=2|
10 |
فعل ماضٍ مبنى للمجهول مبني على الفتح/ تَاء التانيث الساكنة/صيغة:-واحد مؤنث غائب |
|
11 |
فعل ماضٍ مبنى على السكون لاتصاله بضمير الرفع/تُم-ضمير متصل في محل رفع فاعل جمع مذكرحاضر |
|
12 |
|
Verb: Perfect;
First Person; Plural/Sovereign Singular;
نَا Subject
Pronoun in nominative state; Transitive; مصدر-ضَرْبٌ
Verbal noun.
(1)14:45(2)25:39(3)30:58(4)39:27=4
فعل ماضٍ مبني على
السكون لاتصاله بضمير المتكلم/نَا-ضمير
متصل فى محل رفع فاعل/جمع متكلم
|
13 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع مذكرغائب |
|
14 |
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و- ضمير متصل في محل رفع فاعل/جمع مذكرغائب ضمير متصل مبنى على الضم واحد مذكرغائب فى محل نصب مفعول به |
Verb: Perfect; Third person; plural; masculine;
Transitive; [و] Subject Pronoun,
in nominative state;
Object pronoun: third person; singular; masculine, in accusative state;
مصدر-ضَرْبٌ
Verbal noun.
|
15 |
حرف فَ + فعل أمر مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد مذكر-حاضر |
|
16 |
|
|
17 |
حرف فَ + فعل أمر مبنى على حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة//جمع مذكر-حاضر |
Prefixed
conjunction
|
18 |
حرف فَ + فعل ماضٍ مبني للمجهول-مبني على الفتح/صيغة:واحد مذكرغائب |
Prefixed
conjunction
|
19 |
حرف فَ + فعل ماضٍ مبني على السكون لاتصاله بضمير المتكلم/نَا-ضمير متصل فى محل رفع فاعل/جمع متكلم |
Prefixed
conjunction
|
20 |
حرف لَ + فعل مضارع مجزوم :نَ: ضمير متصل في محل رفع فاعل-جمع مؤنث غائب |
|
21 |
فعل مضارع مرفوع بالضمة -الفاعل:ضمير مستتر جوازاً تقديره:أنَحْنُ-جمع متكلم ضمير متصل مبنى على الفتح في محل نصب مفعول به / واحد مؤنث غائب |
Verb: Imperfect;
First person; Plural/Sovereign Singular; Masculine; Mood: Indicative;
Subject Pronoun hidden; |
22 |
فعل مضارع منصوب و علامة نصبه الفتح/الفاعل:ضمير مستتر جوازاً تقديره:هُوَ-واحد مذكرغائب |
|
23 |
فعل مضارع مرفوع بالضمة/صيغة:واحد مذكرغائب |
Verb:
Imperfect;
Third person; singular; masculine; Transitive; Mood: Indicative; مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ
Verbal noun.
(1)13:17(2)13:17(3)14:25(4)24:35(5)47:03=5|
24 |
فعل مضارع مجزوم :نَ: ضمير متصل في محل رفع فاعل-جمع مؤنث غائب |
Verb: Imperfect;
Third person; plural; feminine;
Mood: Jussive by Prohibitive Particle; نَ
Subject pronoun, in nominative state; مصدر-ضَرْبٌ
Verbal noun
(1)24:31=1|
25 |
فعل مضارع مرفوع بثبوت النون/و-ضمير متصل في محل رفع فاعل-جمع مذكرغائب |
