The Doer (Fa'il) — Comprehensive

0:00 As-salamu alaykum. Welcome to lesson 3 part 2. In part 1 we covered the verbal sentence, we looked at the doer as a pronoun, and the doer as an ism that comes after. In this session we're going to quickly cover what is a doer as a summary, and then we're going to look at the difference between jumlah fa'aliyah and jumlah ismiyah, and we're going to look at some examples also inshallah. So we're going to solidify our understanding of the doer in this lesson and cover all the essential parts. Inshallah in the next lesson we're going to look at the object in more detail. So let's begin with the blessed name of Allah.

0:38 Bismillahirrahmanirrahim. Rabbi zidni ilma, O my Lord, increase me in knowledge. So there are two components of the verbal sentence that are essential. One is the verb, and then number two is the doer. Next lesson we're looking at the object. So far we found that the doer can be a pronoun, in that case they helped Zayd, and of course that they is represented by the waw here, which means they, representing whom. Whom, the pronoun, this waw is equivalent to that. Or we might want to say a

noun rather than a pronoun did the action. Here Mariamu is in Rafah. So we say Mariam, and because it's feminine we have to use Nasarat. Mariam helped Zayd. Mariam helped Zayd. So these are the basics of what we covered in the last session or first part of lesson number three. This sheet now gives you the summary of where we are as far as the doer is concerned. Please note the i'rab of the doer will always be Rafah. There is no exception, because by default the doer

is always Rafah. Whether it be the internal pronoun, that's why we called it the Rafah pronoun, or a noun that comes after the verb, that's why I called it the external Rafah pronoun, just to avoid learning lots of terminology. Now so far of course the doer that we've been dealing with have been single words. For example it could be one teacher, two teacher, or teachers, but the word itself is single. So so far the doer has been single. We are briefly going to look at examples

where more than one word can be the doer, i.e. phrases.

2:19 There are many other structures that can go in there, but these are the most easy ones, and it really follows on from what we studied in book one, where we went through, if you recall, I mentioned five constructs which are very very important and very very common. We're going to see some of them now coming as doer. So if you remember these parts, inshallah, you're now ready, solidified, to move on to the next lesson which is looking at the object. So please remember these few points.

Zayd when, very easy for you now, Zahaba Zaydun, we have our verb, and we have our doer. So this is our doer, and this is our verb, and then we have the complete sentence. Who went? Zayd went. Now instead of saying Zayd, which is a single word representing the person Zayd, I want to say the new student went. So please pay attention to this part, the new student. Now if you've done all the lessons in book one, now you're here, then inshallah this should not pose

a threat to you. So the new student, this is of course a descriptive phrase, descriptive phrase, and what am I describing? Student. Well what word am I using to describe the student? New. So it's not only the student, a student went, or the student went, the new student went. So how do we do that in Arabic? So now the doer is not one word, but a phrase, a descriptive phrase. So the way to do that is very simple. We have the same thing as before, ذهب,

الطالب, for example, if you had that, it would be the student went. So that is my doer, فعل, فعل, the doer is هو, it's مستطر, but because I got الطالب at here, which you can see, let me change the colour, so this is رفع, this is in رفع. So that is going to be becoming my doer, I will no longer need هو anymore. So الطالب went, the student went, but I've got another word after it, الجديد. Now you should easily recognise that الجديد matches الطالب with

the four properties. Therefore الجديد is now my description of, or the adjective of الطالب. الطالب, الجديد, they are together combined an adjective phrase. So what is الجديد? Now الطالب is the doer, but it is also the موصوف, meaning the noun being described. The noun being described, and the description of the noun is صفة, and we have الجديد. So technically I can say the whole phrase is now my doer. The entire phrase is, of course the word who went, the student went, but I know a bit

more information about the student, the new student went. So exactly the same principle which we've been learning before in book one, I think we started with a descriptive phrase from lesson three or four, and we learned them all the way through, and we saw that the descriptive phrase will copy, the صفة will copy the four properties of the موصوف. So here الجديد, or الجديد, is copying the four properties of الطالب. So again you can see here this is a descriptive phrase, and the whole phrase that

can be brought under the فاعل, or we can technically say طالب is the doer, and الجديد is the صفة of the doer here in this sentence. So the translation of it, who went, the new student went, all of that went. So again you can see, alhamdulillah, that what we learned in lesson book one, we are now applying here also. So this is an example where the doer is a phrase, as opposed to just a single word, whether it is a singular doer or plural. Another example,

this time of a pointing phrase, or if you can remember the original terminology we used, we called it مُرَكَّبِ شَرِي, being the position of the doer. So we have here now ذهب زيدن. I hope again this is nothing here to explain. Let's move over to the phrase example. Now I want to say ذهب that student, that student. Of course I hope this is not again too much of a revision. This was covered in lesson number 12 of book 1. ذالك is your demonstrative pronoun. This in

Arabic it is called the pointing noun. So ذالك is pointing to something far. If after the demonstrative noun we have ال, then that is your sign that it is a descriptive, it is a pointing phrase or مُرَكَّبِ شَرِي, or a demonstrative phrase. Because now that ذالك is the doer of the verb, that has to be رَفَ, and the مشارن إليه, that which points, that thing that which it points to, is going to copy the اعراب of the ذالك. Now ذالك is مبني, it does not change.

But here it will be رَفَ, why? Because it is the doer of the verb. Remember what I said earlier, the doer is always رَفَ. So the مشارن إليه, the noun being pointed to, will copy the اعراب, and of course the other four properties, other three properties of ذالك. And ذالك being definite, this is definite. ذالك being masculine, this is masculine, etc. etc. So the whole phrase now ذالك الطالب, that student. And again this is الطالب, رَفَ, and this is رَفَ. This one الطالب is copying, because

ذالك is the doer, and its اعراب is رَفَ. So what have we got here? We have the فعل, and of course we get rid of the هو now, in translation we redundant, because of ذالك coming after, and of course that is your doer now, the فاعل. And of course this الطالب we will say, is the مشارن إليه, of the اسم الإشارة. What is the اسم الإشارة? ذالك. So now we can see the whole phrase coming in as the doer of the verb, doer of the verb.

And this type of structure is very common in the Quran, in terms of the doer being more than one word, and we will see it can be a lot more complex than that inshallah, as we move on to forthcoming lessons. But for now, simple examples that will help us illustrate what we are talking about. So again, all the things that we learned in book 1, about the demonstrative phrase, you can see it here, that the demonstrative phrase, the noun being pointed to, will reflect the اعراب,

if it's مُعرَب, and you can see it here inshallah ta'ala. So we have an example now of the pointing phrase, being in the position of the doer. So the pointing phrase is the doer in this example. So again we have two examples, the شيخ went, the شيخ went. But then I have another example, that the شيخ of Iraq, meaning the شيخ is from Iraq, he went. So if you wanted to see the difference between the two, of course the doer is رَفَى, pointing the obvious to

you now, and we have a verb, and we will ignore the هو, because it is not required, because there is a رَفَى noun coming after. Now the reason why it's lost its تنوين, is because it is مُضَاف, مُضَاف.

9:47 Again, go back to lesson number 10 and 11, if you're not sure, it is the most important lesson in Arabic grammar of Book 1, inshallah ta'ala. So شيخ, okay شيخ, not شيخم, okay, not الشيخ, because the مُضَاف does not take the ال, and تنوين. So we have, that is my فَاعِل, doer. And what is العراقي, here it is جَر, of course, without doubt. So what is that? That is my مُضَاف إليه, and which is also the, connected to, of course, the فَاعِل, which is acting as

my مُضَاف. Please note, there is no space between مُضَاف, مُضَاف إليه, they're always together, and the مُضَاف إليه is always جَر, if you remember this point, and the مُضَاف does not take تنوين, nor does it take الف at the beginning. And of course, it loses its, the تنوين, because it is مُضَاف. One of the few rare occasions, when the تنوين is dropped. So these are the classic signs.

10:48 So entire إضافة, entire إضافة construct, is now my doer. So we've seen the phrases that have now come in. Of course, we've done the إضافة now, we've done the مُرَكَّب إشاري, we've done the مُرَكَّب توصيفي. All of them coming as our doer. We have a little bit more detailed sentence here, a sentence with a sentence in between, and this may look a bit complex grammatically, but Inshallah Ta'ala, those of you who've done Lesson 15 and Book 1, this has been slightly covered for you. Let's quickly go through, I'm not going to go through the detailed grammatical analysis, as the lesson will be too long. But just as a reminder, what can happen as the doer. We have here ذهب, of course, you recognise this as the verb. We have this as رَفَ, and of course, الَّذِي coming after.

11:40 We have رَجَعَ, مِنَ الْحَجِّ, and again, we have the whole thing from here to there, is actually a sentence in its own right. Full sentence. So that's linking to this.

12:00 And الَّذِي is linking back to this. And that's how the translations work. Inshallah Ta'ala, once we've done the full set of verbs, we will look at this structure in more detail, as it's very, very common in the Quran. الَّذِي and الَّذِين are used more than a thousand times. So you'll find at least one or two of them in every page of the Quran that we need to learn, Inshallah Ta'ala. So let's quickly look at what we got in terms of structure. We got our فعل, and

of course, we don't need our هو anymore, because الرجل is outside, so we will say the doer is الرجل. Then we have رَجَعَ, which is another verb. And then we have الَّذِي, which is in between. And الَّذِي is our noun, okay, relative pronoun in English. In Arabic, it's of course, it's a category of noun, it's a موصول. So this الَّذِي is connecting, and that's what it does, it connects parts together. Okay, I think in English they call this relative clause. So الرجل is now linked, it's

giving you a bit more information, الرجل, which man, okay. الرجل ذهب الرجل دمعان, okay. What about the man? Well, الَّذِي the one who رَجَعَ, and I think the rest of it should be easy for you. من is of course حرف جر, and we have our اسم مجرور. Those two together, من الحج is linking back, is متعلق to this verb, returned from hajj. Not just returned, returned from hajj. So again, we have الَّذِي joining back to الرجل, and that is why it's الَّذِي not الَّذِينَ. So we

have now ذهب الرجل الَّذِي رَجَعَ من الحج. And you can have the man who returned from hajj went. Again, just to illustrate to you that it not always be just one single word coming after the verb, it could be a lot more complex structures, which are all acting as the فَاعِل, or technically this, and the rest is connected to الرجل. So again, example with now the relative pronoun type of phrase, and it's a relative clause. So, so far, we've seen the relative clause, we've seen the

descriptive phrase, we've also seen the إضافة, etc. Just do one more, and we will conclude. We have now the teacher and the student went. The teacher and the student went. Now this, in English is easy, in Arabic is also easy, you'll see. I've got وَاو here, which is representing the end in the translation. So who went? المُعَلِّمُ, the teacher went, and الطالِبُ, the student went. So this is now linking these two together, and you may remember the link part to the conjunctural phrase, it will copy

the four properties of المُعَلِّمُ. So again, you can see exactly the same thing happening here.

15:07 So ذهب is my verb, and we exclude the هو, and we will see فَاعِلٌ, or the فَاعِل, is المُعَلِّمُ, and then we have الطالِبُ and it is joined by وَاو, which is our حَرْفُ of أَطْفُ, حَرْفُ of أَطْفُ, and of course مَوْطُوفُ عَلَيْهِ, and we have our المَوْطُوفُ, meaning that which is connecting. So basically, this is conjunction, and there are a few other words which are very similar to you, should be familiar to you, I should say. ثُمَّ is another one, we covered a few examples

with that. ثُمَّ وَفَا and a few others, insha'Allah ta'ala. Again, we will be doing a full lesson on these at the end of the verb study, but these are very, very important, and I hope and pray, insha'Allah, all of this is just a recall for you, insha'Allah ta'ala, as we are now learning to use the same thing what we learned in Book 1, as the Book 1 where we covered or focused only on the nouns and جُمْلَةِ اسْمِيَةِ, but we see them working also in جُمْلَةِ

فَاعِلِيَةِ. So we've seen all the phrases that I wanted to share with you. There's one phrase which does not link or cannot be the doer, I should say, and that is the جَارْ مَجْرُورْ. It can come in verbal sentence, but it comes as مُتَعَلِّكْ. And again, we will cover that later, but just note that. So most of the phrases that we learned in the previous book are all coming again as a revision for us. This is what I tried to explain in Book 1, that anything

and everything that you're learning, you're going to see it again and again and again. So if you get stuck somewhere, and something's not making sense, don't stop studying, carry on, you'll see it again and again and again. And inshallah ta'ala when it comes to your study of the ayat of Quran, all of those phrases will be repeated many, many times. So inshallah ta'ala after completing this course, or even while completing this course, please do take the time to study the ayat of Quran. Do it one

ayat at a time. Don't worry if you don't fully understand it, there are many websites you can go to where you have word for word translation and you could try to make some sense. And inshallah ta'ala as every lesson goes by, your understanding will get clearer and clearer. All you need is some effort from you, du'a to Allah, and continuously asking Allah's help and His mercy, and inshallah ta'ala this will become easy for us. So this sheet has a summary of all that I have shown

you so far, inshallah ta'ala, and you can see where we are, I have underlined for you the bits just to highlight the fact that we have many, many different ways that the doer can come, and again in this lesson of course we are looking and focussing on the doer, in the next one we will look at the object. So the examples here, just an illustration, what they are and how it's working and provided you've revised or know well the topics that I covered with you in

book one, all of this, these phrases should be second nature to you inshallah ta'ala. So this comparing jumla ismiya with jumla fa'iliya, in Arabic it is incorrect to have two explicit subjects, meaning doers, in one sentence, you just can't have that. So you can't have a doer inside the verb, another one outside the verb, this is not done. So you have a single verb here, and if you look at this illustrated example, I have zahabu, of course the waaw is my doer, the waaw is now

the doer of the verb, they went, I hope this is very easy for you, they went. So the fa'il is the internal pronoun waaw, it is not hidden, it is expressed, it is not mustatir, it is expressed with by the letter waaw, but then I put atullahbu, okay meaning students, but it is rafa. So this is now telling me that this is also the doer, this cannot happen in Arabic, so this is not permitted to have two doers in a sentence. So this is incorrect. So

the basic principle is that we've got two doers here, and therefore it is an incorrect, one doer being waaw, the other being of course atullahbu, and this is a very important principle, it will help you avoid confusion when translating correctly or understanding sentences, and in particular we're going to see now the difference between jumlah ismiya and jumlah fa'iliya. Now again, the thing that I told you repeatedly, possibly hundreds of times throughout the videos, that the jumlah ismiya begins with an ismun, and jumlah fa'iliya begins with

a fa'ilun, ism or fa'il, and that is the basic principle. Now what happens when a sentence begins with a verb is completely different than what happens when a sentence begins with an ism, and this is unfortunately very difficult to translate into the English language, because in English, every sentence that you've come across is likely to start with a subject, and that's where the confusion comes, and correctly understanding it, especially the nuanced differences between the two. So we have here three sentences, the first one is incorrect,

and I'll explain to you why, because it's conflicting with the waaw already here, so that one is not allowed, but this is fine, the students went, that is nothing wrong with that, it perfectly fits our jumlah fa'iliya rule.

20:47 So we have the singular, sigha number one, or we could have sigha number four for feminine, because this is masculine, we have sigha number one. So we have now the duar, the duar can be definite, indefinite, singular, dual or plural, it does not matter, because it's coming after number one, or if it's feminine, after number four. So the students went is perfectly correct.

21:11 If I wanted to convert that to a jumlah ismiya, all I simply do is I bring the tullabu bit first. Now it's no longer going to be grammatically analysed as jumlah fa'iliya, it will be jumlah ismiya. Why? Because it begins with a noun, and you can see it is rafa, so this is my muqtada. Therefore the khabar, and the khabar now is a complete sentence, we have covered this, that the khabar can be a sentence on its own, a verbal sentence, or other types of structures,

but here it's a complete sentence, dhahabu, they went. So this is my khabar, the khabar has to match the muqtada in number and in gender, and therefore I cannot say here now dhahaba, that would be completely wrong, because it is not matching with the gender and the number of the muqtada, and that is why we have to use here dhahabu, at-tullabu, dhahabu, the students went. And inshallah if you can remember that order, jumlah ismiya has its own set of rules, jumlah fa'iliya has its own set

of rules, and this is right from the beginning, rather than calling them both subjects, the doer and the muqtada, as a doer-doer, calling both of them subject I should say, I've called the one in fa'iliya as the doer, so that this confusion does not occur in your mind, inshallah ta'ala.

22:44 Now of course you will say that I've translated both the same way, and this is the reality of the English language structure, that very rare you can express what is meant. So what is the difference? There are many, and we will look at some of them in balagha, advanced courses, but here just to understand, the verbal sentences tend to give us a meaning which is fixed in a time, some sort of time, past, present or future, whereas the jumlah ismiya gives us more of a permanent meaning. So again, this is how the subtle differences are, and again, Allah gives tawfiq in the future, we can look at this, but for now, please note, to avoid confusion, why number one is wrong, why number two is perfectly correct, and why number three is also correct.

23:29 To illustrate, I've got two sentences on the screen for you, the first one, of course you will say that the first one is a verb, who entered, this is your fa'ilun, where is your fa'il, this is your fa'il because it's coming after, and it is rafa, marfor. So what does that tell us? This is the doer of the verb. So we have a very simple jumlah fa'iliya, starting with the verb, the same one, telling us who's done the action, it is al-mu'minoona, so the believers entered.

Here I'm putting the al-mu'minoona first, so that is my mubtada, no longer is the fa'il, it's the mubtada. And the mubtada, hannishti khabr, khabr here itself, on its own right, is a jumlah fa'iliya. So the khabr itself is a jumlah fa'iliya, the same way. Why? Because within it is the verb, and then we have our doer, the two components we need for a sentence. So al-mu'minoona dakhalu, the believers entered, and the waw is my doer, which is representing whom. Okay, and then we have of course,

that is now the khabr of the mubtada of the jumlah ismiya. So mubtada plus khabr gives us our jumlah ismiya. And this is like a nested structure, but very commonly used in the Arabic language. Now you're going to ask me why can I not translate the waw as the believers, they entered. Technically English, I suppose you could, but that is not what is meant here. In Arabic, it is simply mubtada and and of course, you translate according to the rules of the English language when you

translate into English. And when you translate into any other language, you use that structure of that language. But as far as Arabic is concerned, it is khabr. And we have our mubtada, we have our complete sentence, the believers entered. And the first one, of course, is the same translation.

25:38 But with the other one is made up of the faal and the faal, jumlah faaliyya, jumlah ismiya. And inshallah ta'ala, if this is making sense to you, then the most important complex things are now being covered. And the confusion will soon be removed. Of course, I'm sticking with very simple sentences. After that, you could have lots of things. And of course, you could have lots of things here also, after that, but the main principle being the same. And right at the beginning, I told you there

are only two types of sentences. And it's very important that you're able to recognise the two types of sentences. There are only three types of words, it's very important that you're able to recognise the three types of words. So in Arabic, really, the secret isn't just learning endless vocabulary. More important for you to do is to understand the structure and to understand how they came about so that you can translate correctly in the English language. Even if you did not know the meaning of the words

here, you should be able to work things out. For example, you'd know that this is definite. This is rafa. This looks like a verb. So it's a verb. And the doer of the verb is this. And then you can go look up what the three root letters mean. And that's how you'll develop inshallah ta'ala. Because you know, once you've studied one surah very well of the Quran, then you should be able to in theory, study most or if not all of the text, one after the

other, as long as you know the principle how to look up the vocabulary, and nowadays vocabulary is very easy. So you can get mushaf of Quran printed with word for word meaning you can get them online, apps, etc. So anyhow, Allah give us ta'fiq. But these are the few principles, guiding principles that will help us, inshallah ta'ala, navigate through our study of Quran. So on the screen, I've got three examples. I'll do three more after this one, inshallah, which will give you all the different variations.

And hopefully, the subject will now start making sense and to be part of your knowledge base, inshallah. So on the left hand side, we've got the English translation, I'm going to focus on these two. If you need to look up English, of course, it's there for you. But let's quickly go through how we will understand it. First of all, we've got here dakhala, which means he entered, huwa. I got al muallim afterwards. So this is rafa. Okay, because al muallim, it is rafa. And I will

say the teacher entered. Now here, al madrasata. Now you may be confused, you say, oh, what is this? Well, al madrasata has got a fatha on it. So it is nasab. Nasab is the object. We're looking at that in the next lesson, inshallah. So dakhala, entered, the teacher, the school. So the teacher entered the school. The teacher entered the school. Exactly the same, in we have jumla ismiya, al muallimu, I bought early. So it becomes the mubtada, dakhala, al madrasata. So dakhala al madrasata, we have

that he entered the school. So again, you can see two opposite here, dakhala, dakhala in the middle. So you can play around with words in Arabic. And that's the beauty, inshallah ta'ala, you will see. Now, if I wanted to say two teachers entered the school, the jumla fi'aliya version will be dakhala, al muallimani. Please note this is dual, lesson number four, book three, book one. Lesson number four, book one, al muallimani, al madrasata. So the two teachers entered the school. The jumla ismiya version will be,

al muallimani, this is rafa, then this is my khabar, this is my mubtada, this is my khabar. Al muallimani dakhala al madrasata, dakhala al madrasata, if you read it together.

29:23 So you can see here, the two teachers entered the school. English translation the same, Arabic completely different. Instead of dakhala is dakhala. Why? Because I'm matching the number and the gender with the subject, or in this case, the mubtada. Let's quickly now look at the third example, dakhala, al muallimuna, this is covered in lesson number four, this is the sound masculine plural, and it is rafa. If it was nasa borjar, it'll be muallimina. Again, please go back and refer to that lesson. So we have, who

entered? The teachers entered, teachers, we can see the S here, for three or more, three or more teachers entered, what did they enter? The school, the school. Okay, now we're going to do the jumla ismiya version, I will put the al muallimuna first, try to guess what the verb will be. Dakhalu, not dakhala, dakhala, dakhalu. Why? This is my doer. Okay, so this gender and number is plural and masculine, it must match this.

30:38 Dakhala here would be completely wrong, dakhala will be completely wrong, it has to match. And that's my mubtada, this is my khabar. Khabar in itself is a sentence, khabar is a sentence, khabar is a sentence. What type of sentences? Verbal sentence. So you can see here, what did the teachers enter? The teachers entered the school. So I hope inshallah, these three examples will cement this rule. Please, please make sure that you write them down because just watching the video on the screen is not going to

help you get the knowledge inside, is when you do them again and again, and you can really understand what's going on between the two. This inshallah ta'ala will become second nature, and you will be able to see which verb to use or when you see it in the text, you'll be able to recognise where the jumla ismiya begins, where the jumla fi'aliyya begins, etc. Because in the Quran, there is no comma, full stop, paragraphs as such, each ayah has its own beauty and miracle, we have

to understand it within the context, inshallah ta'ala.

31:41 In the next three examples, we're going to look at the feminine version, just to illustrate what is going on inshallah ta'ala. The verb that I've chosen is jalasa, which means he sat, and the fourth version, jalasat, seerah number four, which is feminine. So if the doer is feminine, we need to say jalasat, as we're seeing here. Of course, this has got a kasra, why? And this has been explained, jalasat, and then we have al. So of course, the hamzatul wasal is not read, so we have the meeting of two sukoons. In order to ease the pronunciation, the sukoon is changed to a kasra, so we have jalasatil, jalasatil mu'mina.

32:19 Okay, so we will read this as jalasatil mu'minatu, otherwise, grammatically speaking, there is no change. So jalasatil mu'minatu fil masjidi, the translation, the believer, single female, sat in the mosque. And of course, if I change that to a jumla ismiya, al mu'minatu, again, this is the mubtada, the khabar now, is going to match in number and gender, so we have al mu'minatu jalasat fil masjidi. So the believer sat, female, in the mosque, both translations the same, the structure is completely different. So what we have here

now, fil masjidi, can I mention to you all the phrases, this one I said, it was not a doer, or cannot, cannot be an object, it's actually linking back to the verb, it's called muta'alik. And so fil masjidi, it gives us the place of sitting, where she sat, jalasat fil masjidi, she sat in the mosque. But because this is the khabar, we'll translate this now as al mu'minatu, the believer sat in the mosque. And again, this is to do with the English structure, that's how we

translate in English. So I want to say two female believers sat in the mosque.

33:32 So again, the verbal sentence is the same, jalasatil mu'minatani. Okay, again, sound, sorry, feminine duo. So, tani is the ending, ani, fil masjidi, this structure remains the same. So the two believers, female, sat in the mosque. If I want to do the Jumla Ismiya version, I will bring this first. So I'll pull al mu'minatani, this is rafa, and of course, if it was nasab or jar, it would be taini, taini, refer back to lesson number four.

34:08 Now here we have to say jalasataa, this is the dual version of number five, which is the dual female, huma version. Okay, so it's jalasataa fil masjidi, the two female believers sat in the mosque. As for the plural, you should be already guessing by now what that is, inshallah ta'ala, it should be jalasati al mu'minatu. Please note the sound feminine plural is aatun, aatin. I've got al here, so it knocks the tanween off. So al mu'minatu fil masjidi, the believers, female, sat in the masjid. So Jumla Ismiya version, of course, this will come first now, and that will become my mubtada here, this is now the fa'il. So jalasat, verb, fa'il, fa'il is al mu'minatu fil masjidi muta'alik. Okay, so we have now here al mu'minatu rafa, mubtada, definite.

35:08 Okay, mubtada, and it is feminine, it's plural. Jalasna, jalasna, that is the matching version of the jalasa verb that we need to match the subject. And all of this is the khabar.

35:23 Okay, so technically, the female believers sat, or they, female, sat, fil masjidi, in the mosque. So inshallah ta'ala, these six different versions that we showed you, and the six before, one with masculine, one with feminine, will show you that what happens to a verb in Jumla Fa'iliya, and what happens to a verb in Jumla Ismiya, it will all depend on the position of it in the sentence. So if it is the verb, of the verbal sentence, meaning the sentence beginning with it, it will be simply

treated as a verb, and we'll have the doer, either inside or outside object coming, either after, can come before, we'll see that inshallah in the next lesson. And the mubtada comes first, and the khabar comes after, generally speaking, and the mubtada and the khabar they match in gender and number. So going back to this slide now, you can see why this is correct, this is correct, and this is wrong. And inshallah, all it is, is to follow the step-by-step rules for Jumla Ismiya, step-by-step rules for

Jumla Fa'iliya. Provided you and I are able to follow these simple rules, inshallah ta'ala we should be able to correctly understand Jumla sentences, correctly translate them, and understand where the mubtada is, where the khabar is, where the fa'ilun is, where the fa'il is, and inshallah ta'ala in the next lesson we're going to look at the maf'ool. So again, as a final reminder for you, inshallah ta'ala, this structure should now be very familiar, inshallah ta'ala. We have the fa'ilun, the fa'ailun, making the Jumla Fa'iliya. We have

the mubtada, and we have the khabar, making the Jumla Ismiya. And that is the basic essential principle of the two types of sentences in Arabic, and you can convert one to the other and vice versa, provided you know the basic rules. Alhamdulillah, we have reached the end of lesson number three. Of course we've covered in part one these two points, and inshallah ta'ala in this session, in part two of lesson two, we've covered the du'a, Jumla Fa'iliya, and versus Jumla Ismiya, went through the basic rules,

and again inshallah ta'ala, what I'm trying to tell you is don't worry about trying to remember all these endless rules, is when you come to practise, you'll see it. And as I showed you with illustrated examples, that these rules, how they apply, how they're working, this becomes a lot easier, and inshallah ta'ala, very easy to manage, very easy to follow. But if you don't do examples, and all you do is read theory, theory, theory, very few people can follow just endless theory. So may Allah Subh'anaHu

Wa Ta-A'la grant us Tawfiq to continue with our lessons. We are just at the beginning of Sarf, and as I mentioned to you, next lesson inshallah, we're going to look at the object, the Maful Bihi, in some detail, and then after that, we will look at how to work with Jumla Fa'iliya, i.e. meaning, changing, and etc, some more details, some particles that are used with it, then we will continue our self-study with Al-Mudari in the next coming lessons. We can speak through that a lot, provided

we get these few lessons, inshallah ta'ala, in. And again, please see the description, a lot of you are asking for books, and so on, all the details, as soon as they're available, I will update the description with that, so you can follow the links there, inshallah ta'ala. In the meantime, do continue with your studies, do continue following the lessons, inshallah ta'ala, and may Allah Subh'anaHu Wa Ta-A'la grant us Tawfiq, and the ability to continue with the zeal and determination, with the good intention that is required

in order to learn the very basic and the most essential aspects of the Arabic language, to begin to appreciate the Quran, when we read it, when we hear it being recited, or when we listen to it in our prayers. May Allah bless you and reward you, and thank you for your feedback, and your positive messages, and your du'as, and your support. May Allah grant you the very best in this world, and the year after. Continue to like, share, and subscribe, and inshallah ta'ala, I will see

you in the next lesson. As-salamu alaykum wa rahmatullahi wa barakatuh.