 الحمد لله يا رب العالمين له الحمد الحسن والثناء الجميل واشدؤ لا إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل واشدؤ أن سيدنا ونبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد وان now gonna go into the مدخل of علم النحو grammar if you guys remember we spoke about three doors three stages the first stage we spoke about الوضع والتكوين when the Arabic grammar was placed the first bricks were being put down and we said that that started from what أبيل أسود أدوألي up to who خليل محمد الفراهيدي we said from that to that time and that was the first stage and that stage were only أئمة البصرة for the first 100 years in grammar they didn't come into the discussion are we all together brothers أفت خليل بلاحمد الفراهيدي شيخ سيبوهي what happened the Khufyid they woke up أبو جعفر الروأسي who was the first person from the Khufyid he took knowledge from the scholars of Basra and that's how it spread then we said that the second stage started and the second stage we said was دور النمو the grammar now was growing it was being nurtured it was being what nurtured it was growing and we spoke about that in great detail last lesson today we're going to speak about the third door which is the door where ألض جوال كبال it's complete now we're able to reap the fruits from the tree the Arabic grammar has now reached it's completeness masha'a Allah and the they are on the sixth tabaqa remember five tabaqa have already gone the basireed are early like if the Khufyid are only on the fourth tabaqa we only understand this right because we spoke about this before we spoke about the Tabaqa the Basireed here these are the Basireed and these are the Khufyid in this stage the Tabaqa to the sixth and the seventh the Basireed became and I'm going to talk about all of them this stage it starts from أبو عثمان المازيني to إبل سكيت the author of the Kitab السلاحة المنطق المازيني we'll talk about and إبل سكيت we're going to speak about him as well it started from him this level this whole stage up to إبل سكيت this stage there are unique things that happened and I'm going to talk about what happened in this stage is number one الإستقراء والإستمبات the scholars were now they were doing deduction and extraction number one number two they were completing مافات السابقينة that which the early grammarians missed out they were completing it whatever little things were missing they were completing it what were they also doing وَفَصَّلُوا مَا أَجْمَلُوا the things that were ambiguous that were not clear they were clarifying it even more details that's the third thing that they were doing they were also what were they doing they were also وَأَكْمَلُوا التعريفات the definitions of things things were not defined completely in the early stages they now came and they finished the definitions for things what they also did was they fully took out نحو from صرف are you with me brothers we spoke about what صرف is and the importance of صرف وَإِبْلُ مَالِكِنِ he said in Islamia وَبَعْدُ مَن يُحْكِمْ تَصَرُّفَهُ يَحُزْ مِنَ الْلُغَةِ الْأَبْوَابَ وَالْسُبُولَةَ فَهَاكَنْ نَظْمَنْ مُحْرِطَنْ بِلْمُهِمْ مِوَقَدْ يحو التفاصيل ما يستحذر الجملة صرف is a science that deals with أبنية الكلمة the structure of the words فَعْلَ فَعُلَة بفعل للفعل ذو التجليد أو فعلا يأتي وبقصور عين أو على فعلا وضم من فعل الزمف المضارع وف وضع الكسري في المبليم it deals with the structure of the words and we spoke about this who is the first person we said that wrote صرف who remembers وعاذ الهرات وعاذ الهرات was the first person who wrote صرف but the thing when he wrote it was it was still in the middle of what it was still kind of mixed with what but here now at this stage صرف was one full studied structured science with all of its مقدمات and its مبادي and its قواعد in one science and نحو was made in what things were now organized does that make something proper worked said صرف put it here for us نحو put it here for us the things are now complete also in this stage دور نظر والكبال the methods are not too anymore oh there's a third method that came about we had بصرا right and we had ال and now we have we have البغدات we have بغدات that came so all of those three are now are there also at this stage the enmity and hate between the مدهب is very high each one wants to take wants to give the final say each one at this point is trying to bring about something that the other ones haven't brought so the conflicts were great إن شاء الله تعالى I'm going to speak about those imams so you have understanding of who they are and then we're going to conclude there the first person is ألجرمي some scholars they say ألجرمي his name is أبو عمر صالح عدر إسحاق and he was a Moula a slave for the people of Jerm and Jerm is a قبيلة من قبائل اليمن are you with me brothers he's a tribe a tribe from قبائل اليمن he was a Moula a slave for them or he's from a family he grew up in بصرة this إمام الجرميو he grew up in بصرة and he studied from the شيوخ of بصرة who did he hear from he heard from أبو عبد الرحمن يونسي بن حبيب يونسي بن حبيب يونسي بن حبيب who is he the teacher of c-boy and the teacher of who كسائي he talked about it when he went to بصرة to learn who did he find in the seat sitting خليني بن أحمد and he took from خليني بن أحمد and he also took from يونسي بن حبيب and then when he came back after 10 years of studying from the people of هدين كسائي when he came back who did he meet he met the خليني بن حبيب died and he was sitting there يونسي بن حبيب we spoke about this last lesson so under me he took from يونسي بن حبيب he also took from الأخفش الأوسط remember when we said أخفش how many times okay how do we know one from the other أخفش الكبير is who أخفش الكبير is the teacher of c-boy أخفش الأوسط is the student of who c-boy and الأخفش الصغير is the student of أبو العباسي من المبرد we are going to speak about المبرد you have to know each one from the other الجربي يونسي بن حبيب he didn't meet c-boy he met يونسي بن حبيب but he lived at the time of c-boy but he didn't meet him and he was a poet and a great scholar and he has many books has many books from his books is الكتاب خود المختصر في اللحو it's a summarized book and he died in Baghdad when the year was 225 225 the second Imam in بصلة was أتوازي place a shada on the ta' and the waw أتوازي أتوازي sorry بصلة بصلة this is بصلة and this is كوفة but remember when we are speaking about some of them some of them they left بصلة and they left كوفة and they resided in Baghdad and they were not taking the view of each group so new men have came out I'll mention it later توازي his name is أبو محمد عبدالله التوازي توازي is a place in Paris in Persia توازي he took كتاب سيب ويه from الجربي جربي was said that before he was a master when he came to كتاب سيب ويه سيب ويه's book توازي he took from him واشتهر باللغة والأدب he became well known for the Arabic language and for the Arabic literature he died in year 238 the third person is أبو عثمان المازينيو أبو عثمان المازينيو he was born in Basra he was born in Basra he took from أبو عثمان المازينيو with his friend الجربي جربي and أبو عثمان المازينيو were friends they were friends لكن أبو عثمان المازينيو was a bit older both of them they took from أبو عبيده and أبو زيت أبو عثمان المازينيو was a person who was very smart and he was strong in his argumentations and his debates رحبه الله تعالى ولي ذلك the scholars they said لم يكن بعد سيبويه after an Imam of Sebaويه there wasn't a person أعلم من المازينيو and knowledge of both of them أبو عثمان المازينيو in what like it بالنحوه in Ramah he wrote a book in what في علا للنحوه the hidden defect in Ramah and the reasoning behind issues he also has a book in Sarf morphology and he died in Basra when the year was 249 أبو حاتم السيجستاني the fourth one is أبو حاتم السيجستاني رحبه الله سهل ابن محمد his name is called he grew up in Basra he grew up in what in Basra and he took from أبي زين الأصمعي عبد الملك ابن قريب he took from him الأبي عبيده he took from them and he has a book called إعراب القرآن and he did the إعراب of the whole entire القرآن he grammatically analyzed the whole entire القرآن and he also has another كتاب called كتاب الإضغام كتابه الإضغام الإضغام is what is from me الصفات اللازمة إنتجويت حدات 250 هجرية the fifth is الرياشي بكسر رائي الرياشي يو his name is أبو الفضل أسيس كوني sorry his name is أبو الفضل and his name is العباسي من الفرج he grew up in Basra he grew up in Basra and he took grammar from أبو عثمان المازيلي he took grammar from him and he took the Arabic language in general from عبد الملك ابن قريب الأصمعي he took from him and he was considered from the كبار النحاة واللغويين from the supreme high imams in the Arabic language but he was killed ما تقتلل وهو يصلي they killed him while he was praying and he got killed in a fitna that happened in Basra which was known as fitna to zinj I must fitna to zinj some scholars call it was a big fitna that happened where it destroyed Basra and the scholars in that time many of them got killed and when this fitna happened the ibab of that time he told أبو داود سجستالي you know Abu Dawood right? ibab who wrote me سنل أبو داود when the fitna of Basra happened and this great fitna took place the leader of that time he told Abu Dawood to go back to Basra to go to Basra sorry and stay there and teach the people of the sun of the prophet because once you do it the people come back to the city the people come back to the city we've now spoken about the five أئمة البصرة we're now going to speak about the other three that are opposite to that particular level he died in 257 257 we're now going to go to the fourth level of the علماء of كوفا and there are only three the first one is أبو سعدان أضرير they said it was blind he has a kitab in grammar رحمه الله and he was famous for two things أبو سعدان he was first of all famous for the Arabic language and the second one was he was an Imam in كراعات I remember we mentioned some scholars who were imam in the language and they were imam in what? from them was an Imam in كسائي we mentioned حطمي سيدي من الطم إذا أمب عليه فالكسائي لعتوه لما كان في الإحرام فيه تسربلة كسائي لأسكنه Examir Ibn el-Ada we spoke to him and the imam in Arabic language and he is an imam in what? كراعات قصوه إبن سعدان وهو the imam in كراعات آنه إن إمام in what? إن ii Arabic language ولذا كتاب in grammar ونهت من الفرع تذكره الفرع أخي فرع أخي أخي أخي أخي في قلصه أخي أخي أخي قلصه قص قص من أخي أخي أخي عندما قد يأتي خلف أحمر فرع شكرا لك لأك أحيت على الأفهم المسألة أهدت إلى سيبوه الحدث والغمم لدي كانت العقرب العوجاء وأحسبها قدم الأشد من الزمور وقع حما وفي الجواب عليها هل إذا هو هي أو هل إذا هو إياها قد يختصم وشكرا لك حلونا كيف هو الفرع وأنه يسأل إمام أهل كوفا هل هو كيف هو تسائي أبنا سكيت إِمْلُشْ سِكِيتْ حَدْ what is known as تَشَيْعُ لكن تَشَيْعُ is not like what we know today that تَشَيْعُ was is different okay and if you go to the كتاب مِيزانُ الإِعْتِدَال مِيزانُ الإِعْتِدَال مثل باهو الإمام والزهب رحمه الله تعالى and you go to the first tarjama which is أباني بدل صالب I think the first tarjama the first بايوغرفي أباني بدل صالب ذهبي talks about the difference between the she'a and them and now it's not the same so it's not, don't think it's like that but he was تَشَيْعُ in him so the leader الموتوكل asked إِمْلُسْ سِكِيتْ a question he said who do you like more حسنة حسين إِمْلُسْ سِكِيتْ found that very disrespectful and so he responded in a very harsh way and when he responded this is a leader you don't respond like that you don't respond like that so he responded in a very harsh way and the leader got angry from that so what he commanded was cut his tongue off the leader commanded that his tongue get cut off and his tongue got cut off and they paste in his stomach a spear in his stomach and he died because of that the year was 243 he has many books he has a Kitab called القلب والإبدال and one of the most famous books that he has is إصلاح المنطق جلال الدينة الصيوطي جلال الدينة الصيوطي quote from him a lot رحمه الله أنا أزن أنه بكود فعالة وأفعال I don't know Kitab القلب والإبدال أن the Kitab أفعال Kitab فعالة and أفعال whether they published I don't know لكن إصلاح المنطق is published با إمْلُسْ سِكِيتْ now we're going to go into the the last person from the إيمة البصرة which is المبرد and المبرد brothers is بكسر الرائع المبرد and there's a reason why he was called المبرد first of all his name is أبو العباس محمد يبري يزيد and he's from the people of بري ثمالة from the people of بري ثمالة his name is المبرد بكسر الرائع place a castle on the right and this name was given to him by his teacher أبو عثمانا المازيني who? أبو عثمانا المازيني the reason why أبو عثمانا المازيني gave him this name was because he asked him about العليف واللم محتس بطيني to العليف واللم and المبرد been an imam of the language he spoke for so long regarding العليف واللم and he went into details and he discussed it in great details and so أبو عثمانا المازيني was amazed with him and then he said to him مبرد stand up you are مبرد and مبرد what does it mean it means المثبط للحق the one who brings the truth and establishes the truth like in the كوفيين the كوفيين you know there's تلافص there is debate and argumentation between the كوفيين and the what so what they did was they did تحريف of مبرد and they called it and they made a فتح on it they changed it who did this the كوفيين anyway he was he's an imam رحمه الله but the thing with أبو عثمانا المبرد is أبو عثمانا المبرد is that he's not he does not restrict himself to the مدهب البصريين or the مدهب الكوفيين as the كتاب كول الكامل he doesn't restrict himself to the كوفيين or the بصريين he doesn't and he was an إمام إمام صرف إمام إمام أيام العرب the days of the Arabs and he knew the أشعار and the poetry the جاهلي he knew all of it he also has many debates he had many debates and the سعلب even سعلب المبرد they had many debates between them too and their debates were very harsh very very harsh and because of their debates the كوفيين after سيبوي and كسائز the debate that happened between them too it was like they were coming closer but the debate that happened between المبرد and سعلب it brought about بغضاء امتي and hate to the two مذهب and he also even placed in the heart of المبرد and سعلب each one's heart hate towards the other one they started to hate each other and the hate carried on until المبرد died he died a year 280 5 280 5 the last person is سعلب مولا شيبان from that tribe he was born in Baghdad and he took from ابن العربي ابن السلام ابن القادم and others and he had a great place in grammar and in the Arabic language and one of the things that he was very well known was he had a strong powerful mind his memory was strong very very strong his memory it was said that he could read something one time it would stick to his mind it said that he memorized the كتاب of سيبوهي and the كتاب الفرع and the كتاب of كسائي all of it in one sit imagine that he memorized it when he memorized when he read the كتاب of سيبوهي he became the imam of it in his time in kufr speciale he has many books that he wrote from the books that he wrote is اختلاف المحويين the differences between the grammarians where he talks about he talked about ما ينصرف وما لا ينصرف what are the words that except صرف صرف بيضوات تلوين what are the words that except تلوين and what are the words that don't accept تلوين he wrote a book on it what the scholar called ممنوع من الصرف he spoke about it and he also has a book called حد النحو the definition of grammar what does grammar actually mean he died a year 291 هجرية 291 هجرية 291 what? 291 هجرية إن شاء الله يتعالى next week we will be going through دور الترجيح another door strengthening between the مدهب and which madhab was stronger than which madhab what does each madhab stand on we will be doing in great details إن شاء الله يتعالى تعالى anything which I have said that was long and incorrect is from me الشيطان أن الله and his messenger are free from it سبحانك اللهم وبحمدك أشهد والله إله إلا الله أستغفرك أتوب إليه