 الحمد لله رب العالمين له الحمد الحسن و الثاناء الجميل و شد الله إله إلا الله وحده لا شريك له يقول الحق وهو يهد السبيل و شد أن سيدنا و نبينا محمد صلى الله عليه وعلى آله وأصحابه والتابعين لهم بإحسان إلى يوم الدين أما بعد today insha'Allah و تعالى we're going to go on to our fourth lesson in the introduction to Arabic grammar و لله الحمد و المنة we've taken three stages three phases that the Arabic grammar went through the first one we spoke about is دور الوضع والتقوين the foundations the bricks were being placed for grammar and we spoke about that in details و لله الحمد و المنة and the second stage or the second phase in which the Arabic grammar went through the formation the development was دور النمو and we said that stage was is now that the Arabic grammar was being nurtured the Arabic grammar was being nurtured now it's growing the reason why we called it دور النمو is because the scholars of Khufa came in now they came in after a hundred years they now came in in the second stage then we spoke about last lesson دور الوضع والتقوين where the Arabic language became complete and the bricks were placed and it was nurtured and the بصريين and the كوفيين helped each other and we mentioned last lesson that they met in بغداد both met hubs what happened they were not now in بصر and in كوفا only but they came to the capital which was where بغداد we mentioned that but last lesson I made a mistake once I watched the video I saw that I did a mistake what I said was or what I should have said was the third stage which was دور الوضع والتقوين it started from أبو عثمان المازين it started from them and we all together brothers what I said was it started from أبو عثمان المازين and it finished to إبو سكيت which was wrong what I meant to say was it started from أبو عثمان المازين who was a busri and also it started for the people of كوفا it started from who يعقوب إبنو سكيت the author of the kitab إصلاح المنطق and it went on to until it came to المبرد from the بصريين and سعلب from the كوفيين does that make sense so it ended with who المبرد and who سعلب مبرد from بصرا and سعلب is from كوفا does that make sense that was the mistake I made which I wanted to point out now so we finished that stage the third stage which was دور الوضع والكمال we're now going to go into دور الترجيع this stage the بصريين they did the best scholars of بصرا they exerted all of their efforts and the scholars of كوفا they exerted they exerted all of their efforts and they worked hard each party brought the best that they could but remember there always has to be a judge that judges between both parties so they came out scholars from بغداد who saw both parties and they strengthened one over the other so they would say that the بصريين are right here and the كوفيين are right here this stage started now favoring one مدهب one school from the other school دور الترجيع who's right and why are they right this was a المدهب البغدادي who started now the بغدادي منهب is what started they were strengthening the كوفيين from the بصريين and the بصريين from the كوفيين here I wrote بعد أن تم الدور الثالث after we completed the third stage دور النظج والكمال على يد الفريقين في بغداد and it finished on the hands of what two parties who are the two parties the بصريين and the كوفيين in بغداد وانتهالي اجتهادوا فيه على يد الإماماني and the دور النظج last lesson where did it finish where did it complete on the hands of two great imams المبرد and who and I mentioned last lesson that المبرد and سعلب they used to have a lot of debates I mentioned this right until it caused enmity towards one another and he died with rage and anger towards سعلب are we all together so the conflict between the scholars of بصرا and the scholars of كوفة went even more higher up in the air but the beauty at this stage was this manhap because everyone was in بغداد now people lived in بغداد another school was created that was able to strengthen one over the other this is what I said what they did was a group of scholars they did what is known as الموازنة they scaled what did they scale they scaled and they weighed the statements of the بصريين and they also scaled and they weighed the statement of the كوفيين البصري والكوفيين فأخذوا يضعوا المدهبيني على بصاطل البحث والنقط they scrutinized both of them they researched their arguments even more are we all together brothers who's right and who's wrong ولا يخفى عليك أن العلماء في بغداد في ذلك الوقت اختلفت مشاربهم وتبايلت مسالكم لكن the scholars of بغداد within themselves they were not all the same in weighing and scaling مدهب البصريين والكوفيين the scholars of بصرا and the scholars of كوفة what they have said and the argumentations and the proof that they brought forward the people of بغداد they were not equal in the way that they weighed it and the way that they scaled it and the way that they criticized and critiqued it they were not the same and so they broke into three parties the scholars of بصرا the first ones are منتلقة علي البصريين a group of scholars from بغداد but they took from the scholars of بصرا and in their heart was fanaticism towards the scholars of بصرا they had عصبية they were fanatic towards the scholars of بصرا so even when they strengthened it they were still inclined to pushing the بصري مدهب and these are the scholars of بصرا and then the second group is منتلقة علي الكوفيين those who took from the كوفيين and they had they were fanatic towards to the كوفيين because they took from them and so that moved into their heart and so they were strengthening and they were aiding and they were pushing who the كوفيين even in the arguments they listened to the scholars and took from the scholars the third group is those who had from both parties they took knowledge from the بصريين and they took knowledge from the كوفيين and they were not fanatic to anyone they were very clear in their approach and they looked at it unbiased here insha'Allah we are going to look at these imams now we are going to look at these imams and they were fanatic towards the بصريين and they were too much towards the بصريين and the second one is those who took from the كوفيين and they were slightly fanatic towards the كوفيين and I'm going to mention ابنو الانباري and ابنو خالوي and the third party was those who were not like that they approached this and the criticism and the observation of the two مدهب on an unbiased approach and they are ابنو قطيبة ابنو كيسان الأخفش الصغير and I'm going to mention each and every one of them insha'Allah does that make sense that's what we're going to be talking about in the first part of our class insha'Allah the second part the second part we're going to be looking at الخلاف بين البصريين والكوفيين والأثر we're going to look at the difference we're going to look at the خلاف بين البصريين والكوفيين the differences between the two two things I'm going to three things I'm going to do here insha'Allah in this point first of all and we're going to look at the خلاف where the differences between the two we're going to mention that so the خلاف the differences number two من شعوه what started it what was the root cause for it من شعوه means what the root cause that made the two madhabs have this conflict that was between them and the third one is the effect that he had the أثر the effect that came from it first of all what I need you to all know is إعلم أن قواعد النحو first of all I want you to know the Arabic قواعد principles remember this as long as you study grammar إعلم نو أن قواعد النحو the Arabic grammar وقضاياه and whatever is related to Arabic grammar مبناه عند كل من الفريقين both parties whether it be the بصريين or whether it be the كوفيين both parties the principles that they made in grammar the بصريين do they have principles yes do the كوفيين have principles in Arabic grammar yes both parties their principle is rooted from two things is rooted from where two things does this make sense the first thing is السماع I'm a سماع السماع سماع is in English they call it عنوملي عنوملي is transmission of statements what they had from the Arab poets and what the Arabs said both parties their grammar their principles came from number one السماع what they had from the Arabs and we'll speak about that in more details إن شاء الله the second thing the first one is عنوملي and the second one is القياس what does قياس mean analogy what does قياس mean what they had they done analogy from it whatever they had from the Arabs what they said what they did is they applied it any other places as well based on what based on قياس so this is similar to this so it must take the same ruling are we all together the كوفيين and the بصريين both of them their grammar is built upon السماع and القياس that's something you have to know are we all together rather all the grammar that we have today is built on those two but how does the بصريين accept the السماع and what reasons and what conditions and whatnot is different then the what then the كوفيين this is where they differ we're going to talk about that إن شاء الله in detail and how do they accept the قياس and how do they do the قياس they also differ on but what they don't differ on is that both parties their grammar the قواعد قواعد النهوي the Arabic grammar the principles of the Arabic grammar is taken from these two does that make sense we'll talk about that إن شاء الله إن شاء الله and the way that I'm going to talk about is اتجاه البصريين ومسالكم the بصريين what was their way with these two that's what I'm going to talk about اتجاه البصريين what approach what method did the بصريين take and what route did they take in regards to the سماع and the قياس and then I'm going to do the same with these مسلك الكوفيين واتجاههم and the كوفيين and their approach does that make sense how was the كوفيين in regards to the listening and the شواهد العرب and the أشعار العرب how were they regarding it and the قياس the كوفيين I'm going to mention that إن شاء الله then I'm going to move on to the part that I said that we need to talk about which is من شاء الخلاف بين الفريقين what was the root cause for the خلاف to start why did they even different in the first place what was igniting these differences what was igniting this conflict I'm going to talk about that إن شاء الله and last but not least أثر الخلاف these differences what effect did it bring about what was the result the نتائج here means what the results what is the result to I'm going to talk about that and brothers today's lesson is going to be one of the most important lessons you might have or you might study in this particular series of the Arabic grammar so you need to pay a lot of attention you need to pay what a lot of attention إن شاء الله تعالى let's go to the first one which is دور الترجيح as I just mentioned دور النظج والكمال we already spoke about which is the third stage right and the third phase and that finish with who دور النظج والكمال the third phase among the third stage who did it finish with it finished with المبرت he was from where أول عباس المبرت where did he come from البصلاء and سعلب was from where كوفا these were the last two imams of the two madhabs okay they were the last imams to do each t-hat independent reasoning in grammar that's it and who did we say دور النظج والكمال started with from the basri who did it start from أبو عثمان المازيني and the كوفي who did it start from يعقوب منه يعقوب من السكيت the author of the كتاب إسلاح الممتق now we're going to go إن شاء الله دور الترجيح إن شاء الله the rage as I mentioned and the conflict between the basri and the كوفي grew even more now it didn't become less it became more and more especially after the debates that happened between المبرت and who سعلب it caused a lot of issues so there was no way to see the basri go towards the كوفي and the كوفي to go to the basri because each one had so much in his heart towards the other and the reason why they had this hate and rage towards each other is because the basriyel believed they were the forefathers of grammar and they wanted to be recognized for that because they started it whereas the كوفي they believed that the approach of the basriyel was very incorrect and we'll speak about that when we talk about the difference of opinion so what happened here is the Baghdad because now both parties are in the capital they're not in their own places دورو نظجو الكمال the third phase both parties came together in Baghdad so the students of Baghdad who are not from Basra nor are they from كوفا they're from Baghdad they were born here they were raised here this is where they're from they started to take knowledge from who from either the basriyel or from the كوفي or from both and that's the three parties that came about are we all together the first one are those who took from the بسرييل and they the بسرييل remember when they came from Basra what did they have with them that rage the people of Baghdad they took that from them what did they do they took that from them and so in their heart they were still strengthening the view of the بسرييل and there are these six that I'm going to mention إن شاء الله تعالى are we all together the first one is as a judge from the six who took from the بسرييل and they had as the grammarians called them النزعة البسريا they had that بسري approach as though they were from بسرا and they strengthened المدهب البسري المدهب البسري they strengthened that and the most common one from amongst them are the first one is as the judge as the judge it's a written on the board for you his name is أبو إسحاق أبو إسحاق أبو إسحاق he was called as the judge because he used to fix and he used to work on glasses the judge which is a glass he grew up in Baghdad okay he grew up in Baghdad he took knowledge from the majority of his knowledge he took from the people of بسرا like they do say that he took from تعلب who did he take from تعلب was who كوفي okay he did take from him but in in his approach he was he was pure basri he was a what pure basri and the reason why the scholars mention why he really the judge became a basri and he carried the banner of the basri is because of what المبرد did for him المبرد what he did for him was he made him مؤديب the disciplina of القاسم المعبيد and القاسم المعبيد is the son of the the wazir المعتظد المعتظد المعتظد who is عبيد الله he's son القاسم the muaddib the disciplina was as the judge so he gave him a position of Iraq so the scholars they said this put him close to the basri and the madhab and he has many great books from his books is كتاب كود مختصر اللحو he also wrote a book called ما ينصرف وما لا ينصرف he also done a شرح on the أبيات of سيبويه and he also خطأ ثعالبن what he did was he corrected the mistakes that ثعالب came with in his كتاب الفصيح كتاب الفصيح is a great book brothers الفصيح this book if we get time إن شاء الله إتعالى at the ending when we talk about that those powerful Arabic books that you should know about this book الفصيح I will try to speak about it إن شاء الله إتعالى what he did was as a judge he corrected that book and he weakened some of the arguments and some of the wordings that ثعالب used because he is a بصري he is weaker than a كوفيين the second person is ابنه أسر راج the second one is ابنه أسر راج أبو بكر ابنه سري he grew up in Baghdad he had from المبرد he took from المبرد and he read on المبرد a كتاب called كتاب what book is the book of سيبوهي right so he read the book of سيبوهي on مبرد and مبرد was very strong in the book of سيبوهي he read on him and he became well known for the Arabic language أسر راج and he even took the place المبرد in Baghdad المبرد from the أمة البصريين he took his place and he wrote a كتاب called الأصول and he even organized the مسائل سيبوهي سيبوهي's book the issues that he talked about he organized it and he explained the كتاب سيبوهي as well and he died in number three it is أززجاجي أززجاجي the first one was أززجاج and this one is أززجاجي أبو القاسم عبد الرحمن أبو إسحق he had from and he took knowledge from إبنو السراج that we just spoke about إبنو السراج that we just spoke about زجاجي he took knowledge from him and he also took knowledge from and stayed very close to أبو إسحق إبنو السراج as the judge the first Imam that we mentioned he stayed with him and he has many books from them is الإضاح الكافي الكتاب كود الأمالي and he died in 337 the fourth Imam is إبنو درستويه إبنو درستويه إبنو درستويه أبو محمد عبد الله إبنو جعفر إبنو درستويه الفارسي he grew up in فاجه فارس but he came to بغداد very young age and he took from المبرد إمام أهل البصرة and they say that he also took knowledge from تعلب إبنو قطيبة but they said that he was شديد تعصب للمدهب البصري he was extremely fanatic extremely fanatic to the بصري مدهب extremely extremely and from the books that he wrote is أسرار النحو the secrets in grammar and he also wrote another book called ردوا على سعلب في اختلاف النحوين he refuted تعلب إمام أهل كوفا and he also wrote another great book called أخبار النحوين أخبار النحوين the fifth إمام was السيرافي السيرافي السيرافي أبو السعيد الحسن عبد الله السيرافي who came to بغداد and he stayed there وولي القضاء he even became قاذي a judge he took knowledge from ابن السراج that we mentioned he took knowledge from him and he has many great books in grammar from them is يزكتاب كوشرح كتاب سيبوي his explanation of the book of سيبوي is from one of the great explanations he explained it and he also has a book called كتاب أخبار البصريين والكوفيين where he talks about the stories of the بصريين and the كوفيين the sixth إمام is الفارسي أبو عليل حسن ابن أحمد أبو أحمد عليل حسن ابن أحمد الفارسي he came to بغداد and he took from as the judge who did he take from he took from أبو حاق السري as the judge he took from him he also took from ابن سراج he took also from who he took from ابن سراج and other than them his name became well known in the Arab world and the Muslim world he became very well known the leaders started to know who he was the leaders they knew who he was and he was a welcomed person when he came many people showed him enmity and hate and his story is long he has a book called الإضاح التكبلة التذكرة المسائل الحلبية المسائل البغدادية المسائل الشيرازية and he died in 377 رحمه الله those are the six imams who we can say they took from the scholars of Basra and there was in them there was in them عصبية النزعة البصرية they were fanatic towards the scholars of Basra now we're going to move on to من تلقى عن الكوفيين those who took from the كوفيين and there was also there in them is النزعة الكوفية they were slightly fanatic to the people of Kufa the first one is ابن الأنباري ابن الأنباري his name is ابو بكر محمد ابن القاسم الأنباري ابن الأنباري he is the first imam who took from the people of Kufa and in him was النزعة البصرية he was a bit fanatic to the people of بصراء he died in 327 the second was ابن خالوي ابو عبد الله ابو محمد he grew up in Hamdan and then he came to Baghdad ابن خالوي he took knowledge from who ابن الأنباري he took from ابو بكر محمد ابو بكر ابن محمد ابن القاسم الأنباري he took knowledge from the one that we just mentioned ابن خالوي he took from the previous one we just mentioned he also did take from السيرافي السيرافي that we mentioned ابو السعيد الحسد الحسن ابن عبد الله السيرافي the imam that I said that he has one of the greatest explanations on the book of سيبوي الكتاب and he also has a book called أخبار البصرين والخوفين السيرافي has defended فعلب because I told you many people try to refute فعلب right from the imam to the Kufa who remembers one of the people who refuted فعلب as the judge did as the judge I was حاق ابن السري did he not refute as the imam of the people of كوفة تعلب ابن خالوي defended him from the criticism and the refutation that was placed on the imam of كوفة so he refuted the judge and he refuted his تلادات his تلادات the arguments and the points that he brought forward against the book الفصيح he defended his imam and what's shocking is that he has a book where he just talks about the word ليسا in the Arabic language the word ليسا and it's usage and things related to it the book is only about what only about ليسا are you with your brothers he died in حلب when the year was 300 and 370 those are the only two imams from who had the fanaticism towards كوفة so you can see that the fanaticism is more towards who why because they're the pioneers and grammars so they're always more in number remember the more imams are from the Arabic language are from بصلة so they're the forefathers and many other reasons that you're going to see soon شاء الله تعالى the third party is those who were they were they were a bias okay they followed whoever was right okay whoever they believed was right and they believed the evidence and the proof was aiding them whatever matter it was they didn't care they went with it so they heard from both parties their arguments and they went with the truth where it was that's the third party and there are three that I'm going to mention the first one is the great famous imam everyone knows this imam ابن قطيبة الدينوري رحمه الله who died in year 276 أبو محمد عبد الله عبد الله ابن موسلم ابن قطيبة الدينوري رحمه الله he's very well known رحمه الله تعالى he died in year 276 the second imam is ابن كيسان أبو الحسن محمد ابن أحمد ابن ابراهيم ابن كيسان he took from سعلب and he took from المبرد but he went with who he believed was right sometimes he strengthened the views of المبرد and sometimes he strengthened the views of سعلب and he has good books from the books that he has is المختار في علن النحو and he also has المسائل على مذهبي النحويين من مختلفة في البصريون والقوفيون he died in year 299 the year 299 the last and final one was الأخفش الصغير الأخفش الأخفش الأخفش الصغير الأخفش الصغير his name is أبو الحسن عليب رسليمان and we mentioned the akhfash with harmony three one was what الكبير the senior one which was who the teacher of سيبوه and the الأخفش الأوسط was what the student of سيبوه and the third one we said was what this one الأخفش الصغير and he was the student of المبرد remember that with him he took from المبرد رحمه الله but his allegiance was with was with whoever the truth was with الأخفش الصغير whoever he believed was right and the evidence was with his strength in him these are the three ways in which they were strengthening and the favoring of the مدهب البصرينة from the مدهب الكوفيين the scholars of بغدادة were of those three ways are we all together and it's beneficial that when you read who said what and what party is he from صحيح because love does blind you right and you love a particular individual or you love a particular مدهب sometimes you are bound to just take what is right and what is wrong but if it comes from the third group what does it have it has a balance and and it seems that those people are going to speak with an unbiased approach this is all as you can see the fourth century of Islamic calendar the fourth century and as you all know the fourth century was when weakness started to hit the دولة العباسية right weakness was coming to it and the capital was where بغداد خلافة was facing at this moment weakness okay it was facing what weakness there was happening in بغداد problems and issues that were happening so it caused the people because of the خلاف are going and the capital the majority of the times when the people are there there there because it's the what the best and the safest place to be because the خلافة or the is there على كل حال we're now going to move on to the second part that we want to talk about which is الخلاف and we're going to spend a lot of time here إن شاء الله تعالى which is الخلاف بين البصريين والكوفيين من شأوه what brought about the conflict of the بصريين and the كوفيين why did they have this conflict we're going to talk about that and we're also going to be speaking about what effect did it have in drama okay and what effect did it have first of all let me repeat أن قواعد النحو the Arabic grammar the principles in grammar that we're studying are we all together brothers that the مبتده is مرفوع and the خبر is مرفوع these are قواعد these are the words these are قواعد these are principles صح and like for example in the Arabic grammar you say only 3 things are مجرور only 3 things in grammar you're never going to hear anything else that has جر in it other than these 3 the first one is اسم مجرور and the second one is الإضافة and the third one is التوابع the توابع the توابع which is البدل التوكيد these are the توابع right? pay attention here where did you get that from اسقاعدة you restricted only to 3 these قواعد you need to know and matters related to that مبناه عند كل من الفريقين both parties the بصريين and the كوفيين both of them their principles in grammar is based upon السماع and القياس we said السماع means and normally and القياس is analogy السماع the scholars they say it means ما سبتأ we're going to go into details now السماع means ما سبت في كلام من يوثق بفصاحته سماع is the statement of any individual who's reliable in his eloquences such as الله عز وجل the Quran we take it and Allah is the most eloquent this Quran nothing is like it جحد الله به العرب the Quran is a living miracle it's a living miracle against all nations and all people come with the likes of the Quran so the speech of Allah وكلام رسوله and the prophet صلى الله عليه وسلم the message is eloquent in his speech صلى الله عليه وسلم عليه and وكلام العرب the statements of the Arabs قبل بعستي before the prophet Muhammad came وفي زمان and also at the time of the messenger صلى الله عليه وسلم are we all together brothers this is considered what and some scholars they say و بعده and after the prophet صلى الله عليه وسلم إلى أنفسدت إلى أنفسدت لسان العرب and until the Arabic language got altered and it got no problem carry on but the strongest is after the prophet's death no you cannot use Arabic poetry that came after the prophet صلى الله عليه وسلم by someone who came after the prophet it either has to be at the prophet's time or before the prophet's time and we all together brothers that's what سماع means that's what سماع means the second one is القياس analogy قياس means حمل غير المنقول على المنقول إذا كان بمعنى analogy is you apply you apply a ruling in a particular situation from something that it resembles that you saw you saw something that the Arabic said and you use it for something that is similar to it just like we say drugs is haram you're going to say yes but the prophet's time is drugs that wasn't powered that wasn't injection he didn't see that صلى الله عليه وسلم but the prophet saw alcohol so you're going to say that the drugs is haram based on the analogy it's قياس you're taking something that it's ruling was mentioned for something that it's ruling wasn't mentioned because of that which it has in common they resemble that is قياس analogy am I making sense here okay if that's the case and we say that both parties the بصريين and the كوفيين their principles their قواعد was built upon السماع anomaly and it was built upon قياس analogy then why did they differ it's a good question right if both of them was السماع and قياس here we're going to learn اتجاه البصريين ومسلكهم we're going to take the بصريين and their approach when it came to these two the بصريين the scholars of Basra three points three things they put in place which made them different from the بصريين so whatever I mentioned for the بصريين the total opposite is for the كوفيين are we all together brothers when it came to these two the بصريين they placed three conditions on the table the بصريين those three conditions that they placed the كوفيين went on the opposite of those three are we all together does this make sense let's go through it insha'Allah the first thing is the بصريين they took what was known as مسلك التحفظ والتحري the بصريين when it came to poetry because سماع is based on what what was taken from the Arabs what was taken from the what Arabs they believed التحري والتنقب oh no we can't just accept them no no no the بصريين والسيئ we need to verify them check them we need to know that they are reliable people their integrity is important for us their عدالة is important for us and that this person is safe from asserting because he could lie and he could say امرو قيس said before Islam whose Arabic is used he could be a liar and just make a line of poetry and make it from the top of his head and then say امرو قيس said are we all together so the بصريين they said the first condition is the person who is saying it has to be reliable to us the كوفين they said that doesn't matter this is not حديث this is not it's not حديث are we all together number two the scholars of Basra they conditioned شويوعها وكثرتها حتى تطمئنا نفصوم it has to be something that spread this line of poetry for example cannot be something that's heard by a small number of people it has to be something that is well known by everybody it has to be something that it came through multitude narration many people have heard it and remember this is the condition for the سماع the anomaly but that doesn't mean it's not going to apply to the قيان because the anomaly the سماع is the base and the قيان is taken from that are we all together brothers so if they are very tough on what they heard what is going to be the قيان the قيان is going to be very little and if the قيان is very little then the قواعد in general in grammar is going to be what less are we all together the قواعد in grammar is going to be what going to be less and that is the case قواعد النحو according to the بصريين is little compared to the كوفيين because the كوفيين they accept are we all together easily they accept the whatever the Arabs say they will accept it without verification of the people who said it and they will also accept it based on what without it having to be multitude they don't care about that even if it's one person who transmitted it even if it's half a poetry half a lot half a poetry half a line كوفيين will accept it are we all together number 3 number 3 the scholars of بصرا they said we only accept a people who are known for eloquency the first one the first condition was the person was reliable the second one he was transmitted in large number and this is a well known poetry and the third which is ماسبت عن الفصحاء this has been transmitted to us from people who are eloquent in the Arabic language as the English say he can sell a sand to an Arab have you ever heard of that before that phrase this man is so eloquent he can sell a sand to an Arab and Arab his whole country is a sand to be so eloquent to sell a sand to an Arab means you're silver tongueed is it and I had another phrase which is selling ice to an eagle yeah yeah so it's wherever a person doesn't need if you sell it to him then you're eloquent صح this is the condition of the بصريين he has to be what he has to be from the عن الفصحاء the eloquent الموثوق بعربيتهم whose Arabic language is reliable and they chose three tribes the بصريين they restricted it and they narrowed it down mainly to three tribes who are they number one قيس the people of قيس they said they're very good in the Arabic and the Arabic language is very strong and it's gruted and it's قيس and the second one is تميم تميم and the third one is أسد ثري قبيل قيس قيس and تميم and أسد these three tribes they said we'll take them and they rejected other tribes from the Arabs they said we won't take them like لخم and جذام they said we won't take them the reason why that we will not take them is because they resided and they were neighbors with the people of Egypt who Arabic was weakened وقضاع غساء وقطاع غساء وقطاع غساء because they نبت with the Romans and بكر and سعلب أسرع تغلب بكر and تغلب two Arab tribes they also said we don't accept it from them because they resided نبت with the Persians فرس those people we don't accept the Arabic so what you can see is that the بصرينا are tough when it comes to acceptance the كوفيين they are on the toe to opposite they are what they are على الأكس من مسلكي البصريين toe to opposite on the toe to different side whatever these was rejected they accepted a wheel together so that means I have explained to you that both parties what they are you have the اتجاه البصريين and you have the اتجاه الكوفيين both parties I've explained it to you question here is the بصريين what do they do if it comes to them a poetry from an Arab who's eloquent but it hasn't reached a large number but it reaches them what do they do with it how do they deal with it what steps do they take the scholars of what the scholars of بصر how do they deal with whatever goes against their conditions whatever went against those conditions that we mentioned from the مسموع the سماعة the anomaly that reaches them how do they deal with it they deal with it within the following ways number one number one this is very important you need to write this number one the بصريين they say first of all there was a principle that was there for us already okay if this number this for example a poetry came it's literally number it doesn't mean their conditions if this is in accordance to a previous principle that was there built on all the conditions that they already set then they'll accept it because it's going in line with what they were saying but if it doesn't go according to that principle it goes against it but it's said by for example a poet from the great poets of the Arabs okay what do they do they they give it a interpretation what do they do they give it an interpretation an interpretation that will push this poetry to go in line with their principles that they set are we all together the principle is more stronger now than whatever's coming does that make sense whereas the كوفيين if they have a principle and a poetry comes and it's small in number what do they do they accept it as well on board they can on board the بصريين they reject it because they say we have a principle that met all of our conditions and this doesn't meet our conditions so they first of all try to give it an interpretation what do they do they try to give it an interpretation as they did with the ayah ليجزا قوم بما كانوا يكسبون the second one is أن يحميلوه على الضرورة they will say the reason why this poetry is like this is ضرورة الشعرية the Arabs they have something known as ضرورة الشعرية which is a person will do something in a poetry in which he wouldn't do outside the poetry because the poetry forces you because you're trying to look after the rhythm are we all together you say something in a particular way are we all together brothers and so the بصريين they will say when they see that this is a ضرورة الشعرية the person said this because they were forced and binded by the the قافية of the poetry they were trying to observe the rhythm of the poetry so they'll push it towards that شعرية they'll say that that's what it is if they can't do the first one if they can't do the first one they try to do the second or what they do is number three أن ينكروه they reject it in totality they reject it in totality and they don't accept it and they don't give a reason why they just reject it they say this is مردود it's rejected according to us they can't do that or the fourth thing that they try to do is أن يعتبروه شعر they will say this is شعر شعر means it's strange it's a fringe it's a small people who hold this very weak smallest شعر it opposes the overwhelming majority and it goes against what the أصل is this is شعر that's what they will say and they say شعر than يحفظ you can memorize it if you want وَلَا يُقَاسُوا عَلِي but don't do analogy from it don't try to bring a principle out of it just memorize it and keep it on your tongue if you want to but don't use don't do قيات analogy on it and don't and do not make a principle out of it ولي دالكة when it came to the ayah because of this تونش position they rejected even some of the Qiraat which reached us through multi-tuneration because they didn't see it like for example the Qiraat of حمزة بلوزيات when it came to the ayah وَلَّا وَتَّقُوا اللَّهَا الَّذِي تَسَاءَلُونَ بِي وَالْأَرْحَامِي it's وَالْأَرْحَامَعَن وَالْأَرْحَامِي the Qiraat of حمزة زيات who's from the he's from the أحد القراء السبعة the basri they rejected it they rejected it and he chose not to take it ولي دالك إبنو مالك in his alfiyah he says إبنو مالك is a basri you know that right a great grammarian إبنو مالك he didn't accept this from the basri and he considered this to be from the what from their staunch harshness because it's a Qiraat متوى ترا from the one of the Qiraat that we read in the Quran ولي دالك السيوط he has a Kitab called and he refutes them as well in this issue now but the kufiyeen they were the total opposite they were soft they were accepting and the scholars they mentioned the reason why the kufiyeen were like that is because the basrieen they had the choice بصرا was in a better location than kufa geographically بصرا had عرب الأقحة عرب whose language was pure it was not tainted the basrieen had those type of scholars and so they could avoid other people's poetry so they used to they had the gems like in the kufiyeen they were strategically located in a geographic geographical situation of a geographical geographical land which was not allowing them which wasn't allowing them to be able to reach عرب الأقحة and so that would have caused them to never be able to speak about some issues and so in order to catch up with the basrieen in order to what in order to catch up with the basrieen what were they doing they were taking a lot they had to do a lot they had to do a lot of homework they had to accept a lot and not to mention that they came late 100 years later and so they're already behind and where they are is not close to where the Arabs are and so they accepted that a lot so their position when it came to the قراءات of the Quran was more accepting and they took it a lot I want to now talk about a point before I go into the cause of their differences and what effects that it had I want to talk about what were the position of both parties the بصريين and the كوفيين when it came to the hadith of the Prophet ﷺ to use it grammatically what was the position of the بصريين and the كوفيين when it came to accepting what the prophetic tradition the hadith to use it as a grammatical to use it as grammatical rulings the جمهور البصريين the overwhelming majority of the بصريين and the overwhelming majority of the كوفيين they didn't accept the hadith of the Prophet ﷺ to be used as grammatical rulings they didn't allow it the reason is because they said that we're not sure that these are word for word what the Prophet ﷺ and the reason why we're not sure that the Prophet ﷺ said this they said there are two reasons two reasons is why we are not sure that the Prophet ﷺ said this word for word number one the scholars of hadith they permit to transmit the hadith بالمعنى in meaning رواية الحديث بالمعنى the narrating and the transmission of hadith based on meaning and not based on wording meaning if somebody told you something they said to you tell so and so to meet me at this particular place at this time would you go there and would you convey the message word for word or would you convey the the meaning the intent that the person was trying to was trying to convey right so the scholars of hadith they permit what is known as narrating hadith based on meaning but remember there's conditions that they stipulate there are very strong conditions that they stipulate are we all together you know conditions so they said that this is our first reason why we're not are sure why we're not why we're not sure that this is the wording of the prophet of Allah and number two is and now وقع اللحن في كثير من ماروية من الحديث many hadith that were narrated and a lot of hadith that were narrated there were grammatical mistakes that were in it and the prophet wouldn't have spoken like this some of the people who were transmitting it because they were not masters in the grammar and they didn't study the Arabic grammar properly when they narrated it based on meaning what did they do they spoke grammatically wrong so this caused the scholars of the Arabic language not to use the hadith of the prophet of Allah on what a grammar rule they didn't accept it ولي ذلك I have a رسالة written by الشيخ محمد الخذر and he's a great Imam رحمه الله رحمة واسعة it's a powerful رسالة he wrote to المجمع اللغوي he wrote to the faculty of the Arabic language the days of his studies he mentioned the scholars his research is on the scholars who prohibited using the hadith as evidence for grammar and those who permitted it those who prohibited it and those who permitted it he discusses each part his evidence and he said something very powerful that I have to transmit for you he said even though there are the overwhelming grammarians don't accept the hadith of the prophet of Allah for grammatical rulings he said that the following ones there is no dispute that it can be used are we all together the following ones that I'm going to mention they can be used as a grammatical ruling number one he mentioned many but I'm just going to mention some of them number one is the hadith that have come and the wording we have to worship Allah based on it such as the اتحيات اتحيات لله that we read in the salah this is the hadith of the prophet of Islam but the word is عبادة because you have to do it in your salah and the قنوط that we do and the اذكار and the ادعية that came from the prophet they are the prophet's wordings are we all together brothers those wordings cannot be changed and no one narrated no one was accepted from him الريواية بالمعنى to narrate those hadith based on meaning and evidence for that is because when the noble companion أبي was with the messenger صلى الله عليه وسلم and he changed the hadith from the statement of وبي نبي كالذي أرسلته he said وبي رسول كالذي أرسلته he just changed the prophet from the messenger صح what did the prophet say to him the prophet said وبي نبي كاء even though the prophet is the prophet أنا الرسول but the word is verbatim like this leave it don't change it even the prophet and the messenger don't change it are we all together those are hadiths that came as كار and the dua they are verbatim this is exactly what the prophet said صلى الله عليه وسلم are we all together brothers word for word this is what the prophet said صلى الله عليه وسلم from those are hadiths that we accept he mentioned is the are hadiths that came from scholars who were good in grammar who are imma in a language they knew the Arabic language very well and they were not known to be nurtured in an environment or in a land where the Arabic got tainted such as ألمان ماليك ابن آنس and ألمان مشافعي the narration that they narrate is accepted as an Arabic proof is accepted as fara as an Arabic proof also the are hadiths that are accepted to be used as Arabic ruling are are are hadiths that were transmitted from scholars who did not believe the permissibility of narrating hadith based on meaning there were some scholars who didn't allow it they didn't allow hadiths to be based to be narrated on what on meaning they wanted the word for word what the prophet said and from them was إبن مصيرين محمد مصيرين and and also and many others who searched them إن شاء الله تعالى who they are I now want to go into the منشة the root cause for the differences of the بصيرين and the كوفيد the root cause what was the root cause I want to talk about that إن شاء الله تعالى the root cause إن شاء الله تعالى that I'm going to mention are many but I'm only going to mention two I'm only going to mention two number one their political inclination their political inclination did big about خلاف and differences what do I mean by that the scholars of بصرا they were more inclined to the أمويين anyone who's read the history will know the conflict between the أمويين and the بصيرين so the أباسيين the أمويين and the what and the أباسي the بصريين were more inclined to they were more inclined to the the أموي are we all together does that make sense they were more inclined to the أمويين لأن البصريين because the بصريين the overwhelming majority of the مؤهل السنة are we all together or they were Sunnis like in the كوفيين they had inclination to the أباسيين لأن الأباسيين they had in them the شيعزم شيعة تشيئ the people of كوفا هل مؤتشيئ while all of the grammarians they had to show them are we all together so they are political they are political what they are political inclination خلاف and that pay attention a lot of the times when you see differences between the بصريين and the كوفيين it does stem from an عقيدة difference always remember that the عقيدة is more clearer and better with the بصريين we all together brothers and the people of كوفا a lot of the times their grammatical ruling is based upon what is based upon is based upon عقيدة issue or evil عقيدة in the كوفيين number two the second reason where there was differences between the two and their difference in methodology and their difference in approach was because that atmosphere and the land in which they both lived in the landscape the people of بصرا as I mentioned before they lived in a landscape they lived in a place which they had the chance to meet more of the Arabs their land allowed that for them so we all together so they met عرب الأقحة عرب هو قوح قوح means what pure it was clean no taint was in it they had that that's the opportunity that they had when he got close to بصرا is a place called مربد مربد was very close to بصرا it was three miles distance from بصرا and this place مربد was like a big market that the Arabs made that resembled the أسواق الجاهلية that resembled the pre-islamic markets that used to be like عقاذة and مجنة right عقاذة and مجنة were pre-islamic markets that the Arabs used to have and what did they used to do in عقاذة and مجنة they used to go there and read their poetry مربد was three amyals from بصرا very close to بصرا are we all together where the Arabs would come and they would read their poetry and they would have حلقاتوا الانشادي والمفاخراء they would talk about their lineages an extension which would benefit which would help and they would mention ملح الأخبار historical events that would allow the بصريين to sit down and to just listen are we all together it will allow them to do that and then would allow them to build قواعد النحو strong grammatical rulings like in the people of Kufa didn't have this the people of Kufa they lived a place far from all of that they didn't find that and so but the rage in their hearts the بصري the كوفيين didn't allow them to what it didn't allow them to what it didn't allow them to want to take from the people of بصرا so they just wanted to take from anybody else other than the بصريين now I'm going to conclude with the final point إن شاء الله which is I'm going to mention I'm going to mention أثر الخلاف the reason why the اختلاف and the differences came about I'm sorry the sorry the the effects that he had the results the outcome if this differences had and the results that he led to it led to the following number one كثرة الأقيسة والقواعد عند الكوفيين الكوفيين they had more analogy and more grammatical rulings and principles because what they did was they accepted every what and normally that came to them every سماع every مسموع they accepted it they didn't give any problem to it they accepted it all and so because of that they had more than the بصريين this is the the كوفيين this is what it resulted to number two the كوفيين they respected more the كوفيين they respected more and they also transmitted more textual statements of the Arabs they transmitted more of the Arabic to us the poetry than the كوفي بصريين did because with بصريين they rejected a lot and so a lot of the poetry we would not have got it if this كوفيين were not lenient it reached us because of them these are the two main things that happened or the outcome that came that the كوفيين they had what more analogies and more principles than the بصريين also the بصريين sorry the كوفيين they honored they respected and they transmitted more of what the Arabs said than the بصريين the بصريين didn't respect a lot of the Arabs words they disregarded it they dismissed it and this was not something positive in their regard that insha'Allah what I'm going to conclude with anything which I have said that was wrong or incorrect is from me and Shaytan and Allah and his messenger سبحانك اللهم بحمدك أشهد والله إله إلا الله أستغفرك وأتوب إلي شاء الله تعالى next lesson is going to be our last lesson on drama we just have one lesson we are going to go through the Arabic last lesson for the Arabic drama where we will talk about مشاهيروا علمائي المتأخيرين we are going to speak about a summarized biography of the most well known grammarians that you will see and you will hear about when you study their works and their books so I'm going to talk about who they are in a very summarized manner إن شاء الله تعالى بإذن الله الكريم and we will then be finished with the Arabic grammar إن شاء الله تعالى anyone have any questions for both إن شاء الله تعالى نعم mainly كوفيين ونباصريين عضر 2 مدهب زلادة like in the Baghdadi is just a ترجيح strengthening one from the other it's not a مدهب مستقل it's not a مدهب it stands by itself okay what is it it's a madhab that strengthens from the busri and the koofie نعم you see the people of مكة المدينة they gave a lot of importance to the the process meaning the sunnah and the hadith that's what they were doing and they didn't have the problems that the other land had because the Arabs were still here but the other people of different lands they found problems because they saw every day different language Arabic being watered down but in مكة المدينة خاصة المدينة every language was still good no one was there speaking other than the Arabs the overwhelming majority was them and if none Arab spoke then he got forced to speak correctly because all of the Arabs were correcting him but that land was conquered and it was open after the messenger صلى الله عليه وسلم and so it became a land where the Arabs traveled to and so when they came they were just marrying based on إن أكرمكم عند الله أتقاكم and the marriages and the the interracial marriages was causing the Arabs to see that the language was changing that's the reason why you find حجاز they focused more on protecting the hadith and the understanding of the Quran and the sunnah I can't remember right now that would have been good if I bought it that would have been good if I did bring it I forgot it I don't have no examples I can't remember I can't remember nothing right now they were Arabs from the Arabs the two times Arab and Arab and the Arab and the Arab and the Arab they were Arab and the Arab pure Arabs who came from Yemen majority of them I think all three of them are Yemen yeah it did you see the early scholars pay attention the early scholars they all masha'Allah because still the sunnah and the people of the sunnah were still alive a lot of the times you don't have problems like Al-Asma'i for example Abu Amr Ibn Ala مثلا when the man said to Abu Amr Ibn Ala when he came to the ayah Ar-Rahman Al-Arsh he said to him and then Abu Amr Ibn Ala he said the Arabs don't know this the Arabs don't know this Arabs don't know the Arabs don't know that what that's not what the Arabs know it as are we all together so even though there were coming terms that were said this is what it means in the language this was causing this was causing the scholars who studied the language saying no we don't know this where did it come from where did it come from are we all together early scholars were correcting all of these issues Al-Asma'i for example I'm the Malik Ibn Quraib and Imam Al-Shaif for example scholars they defended some of them defended the deen just because of the language and if you look at many places in the Quran those arguments were used for example Allah the term Allah is it mushtaq is it rooted from a word Allah is it rooted from something these scholars they said يأله مألو it's rooted from that word يأله مألو يأله مألو the people of Qufa said no are we all together this is a aqeeda related issue are we all together whether it's mushtaq or not some people say and they don't understand they will say to you are there's two madhabs in this issue the basireen and the qulfeeen and the basireen see it and they move on but really don't understand that the basireen here are right and the aqeeda supports them in this issue the qulfeeen are wrong because there's aqeeda problem here doesn't make sense but it doesn't make sense when you study especially grammar books are we all together when you study grammar books you're going to learn a lot of grammatical problems like that you're going to learn that you're going to see the grammar like for example the word كلام what is a كلام what does كلام actually mean we're all together because a lot of the grammarians became affected by the ash'ari belief they started to believe that كلام is whatever in whatever in you as they use the line of poetry إِنَّ الكلامة لَفِلْ فُؤَادِ وَإِنَّ مَا جُعِلَ الْلِسَانُ لِمَا فِلْ فُؤَادِ دَلِيلًا كلام it's what's within you and the tongue is only an evidence to just bring out what's already it's already a كلام even if you don't say it that's a problem do you not see that as a problem it is a problem because that's what you know what it's going to say number one the problem it's going to say is that the Qur'an then Allah didn't speak it so how did we get it are we all together so the first lesson that you're taking grammar and you take the word كلام and that's the first thing that you start with this is said to you are we all together so a lot of the grammar brothers you're going to find a lot of issues with them a lot of عقيدة related issues and that's why it's good when you study it you study it with a person of sound عقيدة I have a volume book I think it's a I don't remember the name four or five years ago was when I read it what he does is he brings it's a thick book this thick six seven hundred pages where he brings عقيد grammar differences between البسرين and كوفيين and it's عقيدة related issue has an عقيدة effect that people are just regurgitated and they say البسرين believe this and the كوفيين believe this and what not and he proves this it stems from عقيدة problem and the reason why they came to this conclusion and why they came to this conclusion and it's a problem because once you accept this principle as a grammatical ruling then when it comes to your عقيدة later somebody can trap you and we'll together what can they do remember we studied لا إله إلا الله right what did you study لا إله إلا الله some of you when I spoke about لا إله إلا الله some people was very hard for them to comprehend what I was saying لا إله إلا الله صح quickly let me just mention something the word لا is a negation right what is it it's a negation right إله is اسم لا is the اسم of لا it's the noun for لا okay pay attention here and remember the لا in the Arabic language we said it's how many types it's two types a type that resembles ليس and a type that resembles إنة right the negation in the Arabic language is two types اللي تعملوا عمالة ليس اللي تعملوا عمالة إنة okay صح this one is weak in its negation because when you say لا رجل لا رجل قائما no man a man is not standing what did I just negate a man is not standing but means 2 or 3 or 4 can't be standing right so that negation is not good that's what ليسا does إنة on the other hand it is powerful in its negation meaning it negates 1 or 2 or 3 or 4 or 5 or 6 or 7 so the لا إله إله إله it resembles what the strong negation which is إنة right but the scholars they mention 7 conditions for إنة one of the conditions is that the اسم and the خبر are both what they are indefinite that's what إبنو ماليكي ليسا عمالة إنجعا لله في إنكرة مفردة جاءاتك أو مكرراء it both have to be indefinite إله is indefinite it is because إله is anything that's worshipped are we all together brothers so it's indefinite the eye loses is an إله this is an إله all of these are إله because Allah mentions it to be إله فما أغلت عنهم آلهة ومولة يدعون من دون إله pay attention here where is the خبر the خبر some scholars they said it's إله but if you make the خبر إله إله is not نكرة so it can't meet the condition of being from what إنة right it can't because إله is أعرف المعارف it's the one إله is known it can't be indefinite إله is known it's Allah so they said okay okay okay we take that back it's still إنا and it's still إنا because we can't use any other negation other than إنا that resembles إنا or else our negation is going to be weak so they said the خبر is محذوث it's hidden both parties agree that it's hidden because there's another way out of it but what is hidden is the discussion now you know some people are going to say to you what is hidden here is موجود that's the word that's missing from here so you say what does it mean then it means there is no إله that exists except Allah that's a lie there are other gods that exist other than Allah because الله تباركت على سنة القرآن فما أغنت عنهم آلهتوهم التي يدعون من دون إله the إله that they worshipped did not benefit them Allah referred to the what they were worshipping as what إله so when you say there's no إله that exists and Allah is saying دا إله does that make sense so the word موجود the grammars will throw that in there for you what would they do they will throw that in there for you that's incorrect don't accept that accept what the Quran mentioned what did the Quran mention the word حق is what the Quran mentioned because Allah said in the Quran دا لك بأن الله دا لك بأن الله هو الحق so bring the word حق instead of موجود say حق so the خبر here is حق حق is the indefinite of course it's indefinite because it can be Allah it can be جنة it can be the day of judgement it can be the Quran it can be the messenger صلى الله عليه وسلم all of them are حق right so the word حق is indefinite right but here in the context is indefinite no it's not because we know it means Allah specifically but the condition wasn't what the context does to the word it is that if the word itself is indefinite so we did bring an indefinite word for the خبر and we put إله which was already indefinite so we fulfilled the condition and we haven't also destroyed the meaning that the Quran عقيدة الصحيحة does that make sense am I making sense here if grammar plays a big role brothers in your عقيدة والله it does and how your grammar and what you can say and what you can't say because when you bring the word موجودن إلا الله you are negating a concept that is incorrect are we all together and I'll leave it there إن شاء الله تعالى بصرة بصرة بصرة لا شك the people of بصرة when it comes to issue متقل and not the people of بصرة are better والعلم عند الله عزو جله knowledge is with Allah عزو جله