Grammar Lesson 7: تذكير الفعل مع فاعله المؤنث

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15 Responses to Grammar Lesson 7: تذكير الفعل مع فاعله المؤنث

  1. Student4Life says:

    Assalaamu Alaykum dear Shaykh

    Jazakumullah for your amazing lessons. Maa Shaa Allah, your lesson was very well explained and very much needed.

    May Allah Most High grant you the ability to continue benefit us with these great lessons.


  2. Mohsin says:

    Assalaamu Alaikum

    Jazakallah Khairan for the excellent lesson and worksheet.

    Is a similar grammatical rule applied here

    Surah Aal Imran:86
    جَاءهُم البينات

    and in Surah Al Baqarah:213
    جَاءتهُم البينات

    or is it for a different reason because البينات is feminine but not biologically feminine?

    Jazakallah Khairan

  3. Abdullah says:

    al salaamu ‘aleykum wrwb

    dear sheikh,
    would these rules also apply to naaqis verbs such as ‘laysa’ and ‘kana’?

    so for instance, both of these sentences would be correct?

    كان لها بنت
    كانت لها بنت

    • dr.vaniya says:

      From Admin
      وعليكم السلام

      This is answered in نصوص إسلامية pgs 191-192 (new edition).

      • Abdullah says:

        السلام عليكم

        I have the old edition of نصوص إسلامية

        It contains 186 pages. Are there more texts in the new edition?

        بارك الله فيكم

        • dr.vaniya says:

          From Admin
          وعليكم السلام

          No, the texts chosen are the same. However, the revised edition has valuable additions to the lexical and grammatical notes and new, typographical features that make reading the texts, much easier.

          The Shaykh would prefer students to switch to the revised edition so that they benefit more.

          Please see Book Fair.

  4. soylu says:

    assalamu aleyka ya sheykh,I’d like to know why fiil cannot come in it’s full form at the beginning of a sentence?

    • dr.vaniya says:

      From Admin

      By ‘full form’ I understand you mean a verb whose faa”il is an attached pronoun of raf” like:


      We say:

      يَذْهَبُ المسلمون إلى المسجد.

      The faa”il of the verb is: ‘muslimuuna’.

      It is wrong to say:

      يذهبون المسلمون إلى المسجدِ

      – because the sentence now has two faa”ils.

      Pls see Madinah Book 2, lesson 5.

      • ام سلمة says:

        But how come this is not THE case with nun an niswa? Like the excample in the medina book 2 page 61 : اتردن ان تسمعن الاخبار يا اخوات

        how come THE noon is still attached to THE verb and why is it not: اتريد ان تسمعن ….

        • dr.vaniya says:

          It cannot be تريد here for two reasons:

          1) تريد has isnaad to either one of the following faa”ils, based on the context:

          a) Damiir mustatir taqdiiru-huu: hiya, or

          b) Damiir mustatir taqdiiru-huu: anta

          2) The maSdar mu’awwal: an tasma”na is not the faa”il. It is the maf”uul bihi of turidna.

          The nuun in turidna is the faa”il.

          The taqdiir is: أتُرِدْنَ سَــمْعَ الأخبارِ يا أخواتُ؟

          Nuun al-niswah is never detached from its verb since a verb with it, is mabniyy.

          Consider the following constructions:

          أتريد أن تسمعَ الأخبارَ يا أخي؟ .1

          Do you want to hear the news, brother?

          2. أتريدُ آمنةُ أن تسمعَ الأخبارَ؟

          Does Aaminah want to hear the news?

          Please see the Madinah Arabic Course.

  5. Abu Asiyah says:

    As salaamu alaykum

    Jazaakumu-llaahu khairan to the Shaykh and all involved with this website and spreading the works of Shaykh abdur-rahim, his works are a great benefit wal-hamdu li-llaah.

    I have a question relating to this rule/principle.

    How does it relate to this verse in suratul-yusuf… وَقَالَ نِسْوَةٌ as there is nothing separating between Qaala and Niswah and Women being biologically feminine?

    وَقَالَ نِسْوَةٌ فِي الْمَدِينَةِ امْرَأَتُ الْعَزِيزِ تُرَاوِدُ فَتَاهَا عَن نَّفْسِهِ ۖ قَدْ شَغَفَهَا حُبًّا ۖ إِنَّا لَنَرَاهَا فِي ضَلَالٍ مُّبِينٍ

    I have read in Tafsir at-tabari that he said both Qaala Niswah and Qaalat Niswah are both permissible to use, but why?, and what is the rule/principle in this context, does it have anything to do with Niswah being “jami al-takseer al-qillah”?

    Also baarka-llaahu feekum, how does all of this coincide with Book 2 Lesson 17/5 where it states that ” If the fail is the feminine of human beings or animals the verb should be feminine, if not so the verb may be feminine”, with an example of

    kharaja al-sayyaarah or kharajat al-sayyaarah.

    By this how do we get Qaala Niswah or what is the rule of permissibility or exception?

    Abu Asiyah

    • dr.vaniya says:

      وعليكم السلام ورحمة الله وبركاته

      جزاك الله خيرا for your message.

      Our Shaykh has fully explained this aayah and the use of قال here in his book:

      المسعِف في لغةِ وإعرابِ سورةِ يوسف – عليه السلام.

      This is a free download in our Advanced Library.

      Please benefit.


      • Abu Asiyah says:

        I read it, jazaaka-llaahu khairan, it is very beneficial, not many people are aware of this from those I have asked.

        Sometimes Allaah says Jaa’a Rasol and sometimes Jaa’at Rasol.
        14:9 جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ….Ta ta’neeth
        14:11 قَالَتْ لَهُمْ رُسُلُهُمْ إِنْ نَحْنُ إِلَّا بَشَرٌ مِثْلُكُمْ….Ta ta’neeth
        3:183 قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ….NO Ta ta’neeth

        Like wise Allaah in regards to the Angels/milaaekah, sometimes uses masculine verbs and sometimes.

        فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُون15:30….NO Ta Ta’neeth
        3:39 فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ….Ta Ta’neeth
        3:42 وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ….Ta Ta’neeth

        Now I have heard that Ta Ta’neeth with the Arab used to mean al-Kathrah (a lot), thats why Qaala Niswah is used and not Qaalat Niswah, as in this video here.

        But if that is the case then why do we find
        فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُون15:30
        Referring to ALL the Angels and a singular masculine is used?

        I know there is underlying principles or rules (Like the the rule or principle in the PDF here) in the Classical Arabic which regulate all of this, but what are they exactly?
        I feel there is more than just this and what the Shaykh may Allaah preserve him explained in the Sharh of surat Yusuf.
        I have been trying to find the answer for over 1.5 years now with my limited arabic and asking people I know even those well versed in Arabic, and no one can answer me, please help.
        The Sharh of Yusuf cleared a lot but there is still more.

        Can this be passed on to the Shaykh??

        Jazaakumu-llaahu khairan
        Abu Asiyah Hamzah an-Neewzeelaandi

        • dr.vaniya says:

          السلام عليكم

          Yes. All messages are forwarded to our Shaykh.

          These questions are also answered in our Shaykh’s books and grammar notes provided by the Shaykh.

          The following is an interim reply. You may wait for the Shaykh’s reply.

          1. رُسُلٌ is a جَمْعُ تَكْسِيرٍ . Therefore as a فَاعِل its verb can be masculine or feminine – as in the āyāt you quoted.

          Ref: المسعِف في لغةِ وإعرابِ سورة يوسفَ – عليه السلام؛ شَرْحُ الآيةِ ٣٠

          2. الْملائكة grammatically is treated in two ways:

          a) According to the lexical aspect.

          The word ends in ـــــة. So as a فَاعِل its verb can be feminine. Or

          b) According to the deeper meaning.

          Since(عليهم الصلاة والسلام) الملائكة are عُقَلاَء , then grammatically as a fāʿil, it can take a verb that is used with the عُقَلاَء – which is masc. sing. in Q15:30.

          For the same reason,when referring back to the الملائكة , a masc. plural verb is used as in the āyah:

          لَوْ كَانَ في الأرضِ ملائكةٌ يَمْشُونَ …(الإسراء: ٩٥)

          This is also why in Q15:30, ـهُمْ and أَجْمَعُونَ are used from the aspect of meaning.

          Refs: المسعِف في لغةِ وإعرابِ سورة يوسف، شرح الآية ٤.
          Grammar notes by our Shaykh.

          In the following āyah, both aspects (a) and (b) are combined. The fā’il lexically ends in ــــة but refers to people in meaning. So it commences with a fem. sing. verb, followed by a masc. plural verb:

          وجاءتْ سيارةٌ فَأَرْسَلُوا … (يوسف: ١٩)

          (Explained in المسعِف).

          3. تاء التأنيثِ is the sign of feminine.

          It is noted that in Q15:30 there is emphasis (توكيد) to show that all the Angels prostrated by the use of: كُلُّهُمْ and أَجْمَعُونَ.

          Could I suggest you start our Shaykh’s complete program for mastering Qurʾānic Arabic. It will benefit you tremendously إن شاء الله.


  6. Abu Asiyah says:

    Akhi, jazaaka-llaahu khairan!

    May Allaah bless you, these are the kind of the answers I was after, it makes a lot of sense.
    In shaa Allaah I will finish my revision on Book 3 then start on the shaykh’s other programs, I was wondering where to go from the Madinah books in relation to following some kind of curriculum, but now I have a direction so May Allaah reward you.

    Abu Asiyah

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